.^BMiSiea. 


OF  THK 

University  of  California.' 

m  H '1"   (  )K 

Received         £)yOT^ •  1896^         ^ 

.Accessions  No.  ^^fff.        C/.ns  No.       ^  %  I  . 


ANGLO-SAXON  D^G-M.^L 


DISSERTATION 

PRESENTED  TO  THE  BOARD  OF  UNIVERSITY  STUDIES 

OF  THE  JOHNS  HOPKINS  UNIVERSITY   FOR  THE 

DEGREE   OF   DOCTOR    OF   PHILOSOPHY 


BY 


FREDERICK   TUPPER,  Jr. 

PEOFESSOK   OF   RHETORIC   AND   ENGLISH   LITERATURE, 
tTNIVERSITY   OF    VERMONT 


baltimore 

The  Modern  Language  Association  of  America 

1895 


ANGLO-SAXON  D^G-Mt^L 


DISSERTATION 

PRESENTED  TO  THE  BOARD  OF  UNIVERSITY  STUDIES 

OF  THE  JOHNS  HOPKINS  UNIVERSITY  FOR  THE 

DEGREE   OF  DOCTOR   OF   PHILOSOPHY 


BY 


FREDERICK   TUPPER,  Jr. 

PROrESSOR   OF   RHETORIC   AND   ENGLISH   LITERATURE, 
UNIVERSITY  OF  VERMONT 


baltimore 

The  Modern  Language  Association  of  America 

1895 


(s>Off\ 


JOHN    MUKPHY  A  CO.,   PRINTERS, 
BALTIMORE. 


[Reprinted  from  the  Publications  of  the  Modern  Language  Association  of 
America,  Vol.  X,  No.  2.] 


TO 

MY  UNIVERSITY  COMRADES 
JAMES    PINCKNEY   KINARD 

AND 

JOHN  McLaren  mcbryde,  jr. 


Digitized  by  the  Internet  Arciiive 

in  2008  with  funding  from 

IVIicrosoft  Corporation 


http://www.archive.org/details/anglosaxondgmOOtupprich 


TABLE  OF  CONTENTS. 


PAGE 

Introduction 1 

Bibliography 2 

Chapter  I.     The  Anglo-Saxon  Day 7 

Classes  of  Day : 

I.   Natural  Day 10 

II.   Artificial  Day H 

Horology  Notes 12 

Horology 13 

Regulation  of  Time: 

[.   Divisions  of  Night  and  Day 16 

11.   Anglo-Saxon  Horologies 18 

III.    Length  of  Sunday 22 

The  Canonical  Hours 25 

Previous  Treatment 28 

Number  and  Symbolism 31 

Uhta 36 

Uhta  in  Middle  English 39 

Hancred 39 

On  ^me  Morgen 42 

1.  Daegred 44 

2.  Prime 46 

Undern 50 

1.  Undern  in  Anglo-Saxon 51 

(a)  In  Canonical  Usage 53 

(6)  As  a  Meal-time 53 

2.  Undern  in  Middle  English 54 

Middaeg 60 

V 


VI  CONTENTS. 

PAGE. 

None 62 

1.  None  in  Anglo-Saxon 62 

(a)  As  a  Meal-time 63 

(6)  On  Fast  Days 64 

2.  None  in  Middle  English 65 

^fen 69 

As  a  Meal-time 72 

Compline 74 

Conticinium  and  Intempesta  Nox 75 

Chapter  II.     Rubrics  to  Anglo-Saxon  Gospels 77 

Introduction 77 

Tables 80 

Notes  to  the  Rubrics 91 

Midwinter 91 

Yule  and  Yule  Feast 95 

On  Cylda  Msesse-daeg 97 

Eighth  Mass-day  to  Midwinter 97 

12th  Day 102 

Septuagesima  and  Sexagesima 103 

Candlemas 105 

To  Caput  Jejunii 105 

Friday  in  the  "Cys-wucan" 106 

Halgan  Dseg 107 

The  Anglo-Saxon  Lent 108 

Myd-fsestene 110 

Sunday,  5th  Week  in  Lent Ill 

St.  Gregory's  Mass-day Ill 

Thursday  before  Easter Ill 

Langa  Frige-dseg 112 

Easter  Even 1 13 

Easter  Day 114 

Ofer  Eastron  be  l>aere  rode 118 

Gang-days 119 

Ascension 123 

Pentecost 124 

Ember  Days 125 

Midsummer 126 


CONTENTS.  Vll 

PAGE. 

St.  Michael's  Mass-day 127 

All  Saints'  Mass 127 

Advent 127 

On  Ssetern-dseg  to  -^w-fsestene,  etc 128 

To  Cyric-halgungum 130 


ANGLO-SAXON  D^G-M^L. 

("  Swa  swa  t>a  geleafallas  rsederas  hit  gesetton,  and  eac  gewisse  d^g-nuel 
us  swa  toeca^,"  Leechdoms,  in,  256.) 

Introduction. 

I  began  my  work  upon  this  subject  with  a  study  of  the 
Anglo-Saxon  year ;  but  this,  I  was  soon  convinced,  meant 
nothing  less  than  a  study  of  medieval  astronomical  science, 
and  required  far  more  leisure  and  aptitude  than  I  possessed. 
I  have,  therefore,  chosen  to  limit  myself  to  particular  portions 
of  this  broad  subject. 

In  ray  first  chapter,  I  discuss  the  Anglo-Saxon  day  and 
the  method  of  determining  its  divisions.  To  the  mathemati- 
cal treatment,  I  regret  that  I  am  unable  to  bring  the  scientific 
sense  that  it  demands ;  but  the  results  reached  in  my  earliest 
pages  are,  I  believe,  accurate  and,  I  hope,  not  without  value. 
In  the  second  part  of  this  chapter,  I  make  the  Canonical 
Hours  the  basis  of  a  detailed  study  of  the  Anglo-Saxon 
divisions  of  time,  and  seek  to  show  what  these  divisions 
meant  to  clerk  and  layman.  I  use  freely  the  Benedictine 
church  offices,  when  they  serve  to  fix  the  time  of  the  hours ; 
and  have  been  much  assisted  by  the  labors  of  students  of 
ecclesiastical  institutions  like  Fosbroke  (British  Monachism, 

1 


2  FREDERICK   TUPPER,   JR. 

1843)  and  Bouterwek  (Ccedmon^s  Biblische  Dichtungen,  1854, 
Chap.  viii). 

I  am  quite  well  convinced  of  the  insufficient  character  of 
my  study  of  the  Middle-English  Hours.  Even  this  modest 
attempt  to  supplement  work  in  the  older  field  is  much  more 
than  has  yet  been  done;  and  my  results  here  will,  I  doubt 
not,  be  confirmed  by  more  thorough  research.  Lexicons  con- 
tain much  of  the  material  that  I  have  collected  independently, 
but  this  fact  does  not  diminish  the  worth  of  a  tabulation  of 
references,  which,  in  their  previous  arrangement,  could  give  but 
little  help  to  the  student  of  Anglo-Saxon  Dseg-mael. 

The  purpose  of  my  second  chapter  is  to  present  in  Calendar 
form  the  Rubrics  of  the  Anglo-Saxon  Gospels ;  to  trace  the 
history  of  the  connection  between  text  and  date  from  the  early 
days  of  the  Church  until  our  own  time ;  and,  by  a  system  of 
notes  explanatory  of  the  Rubrics,  to  discuss  the  Anglo-Saxon 
feasts  and  fasts.  I  mention  necessary  introductory  details  at 
the  beginning  of  this  chapter. 

I  had  in  mind  to  discuss  the  Year,  Seasons  and  Day  in 
Anglo-Saxon  poetry ;  but  I  reserve  this  treatment  on  account 
of  the  length  of  my  paper.  A  reference  from  my  headings 
to  Grein's  Sprachschatz  will,  however,  put  at  command  the 
necessary  material. 

I  have  not  deemed  it  necessary  to  swell  my  Bibliography 
with  texts  used  for  one  or  two  references.  These,  and  the 
Middle-English  works  employed,  are  sufficiently  defined  when 
mentioned  in  the  body  of  the  paper.  The  sources  of  much 
of  my  study  of  the  Rubrics  are  given  in  the  introduction  to 
the  second  chapter. 

Bibliography. 

1.  Leo  Allatius,  De  Mensura  Temporum.  Coloniae  Agrip- 
pinae,  1645. 

2.  B.  Assraann,  Angelsachsische  Homilien  und  Heiligenleben. 
Grein,  Bibliothek  der  A.-8.  Prosa,  iii.     Kassel,  1889. 


ANGLO-SAXON   DiEG-M^L.  3 

3.  J.  H.  Bluut,  Annotated  Book  of  Common  Prayer,  New 
York,  1889. 

4.  K.  W.  Bouterwek,  Ccedmons  des  Angelsachsen  biblische 
Dichtungen.     Einleitung,  i-ccxxiii.    Giitersloh,  1854. 

5.  K.  W.  Bouterwek,  Calendcwide,  i.  e.,  Menologium  Eccle- 
siae  Anglo-Saxonicae  Poeticum.    Giitersloh,  1858. 

6.  K.  W.  Bouterwek,  Screadunga  (pp.  23-31,  De  Tempori- 
bus  Anni).    Eberfeld,  1858. 

7.  A.  E.  Brae,  Chaucer's  Astrolabe  (pp.  90-101,  ''Essay  on 
Chaucer's  '  Prime '  ").     London,  1870. 

8.  Edmund  Brock,  13th  Century  Latin  Description  of  Chi- 
lindre.  Essays  on  Chaucer,  his  Words  and  Works.  Chaucer 
Society,  1868. 

9.  Marquis  of  Bute,  Roman  Breviary,  published  by  Pius  V. 
and  Urban  VIII.    Edinburgh,  1879. 

10.  Oswald  Cockayne,  Narratiunculae  Anglice  Conscrip- 
tae.  London,  1861  (cf.  Baskerville,  "Epistola  Alexandri," 
Anglia,  iv,  139-167). 

11.  Oswald  Cockayne,  Leechdoms,  Wortcunning  and  Star- 
craft  of  Early  England.    3  vols.     Rolls  Series,  1864-1866. 

12.  Oswald  Cockayne,  The  Shrine.^    London,  1864-1869. 

13.  Sir  William  Dugdale,  Monasticon  Anglicanum  (i, 
XXVII  sq.,  Pegularis  Concordia  Anglicae  Nationis  Sancti- 
monaliumque;  cf.  Bibliography,  sub.  Logeman).  London, 
1846. 

14.  Gulielmus  Durand,  Rationale  Divinorum  Officiorum 
(1286).^    E.  Lauwermann,  Venice,  Valentine  Press,  1589. 

15.  Elizabeth  Elstob,  English  Saxon  Homily  on  the  Birth- 
day of  St.  Gregory.     London,  1 709  (see  Thorpe,  Homilies). 

^  Missing  from  copy  in  Johns  Hopkins  University  Library :  Title-page, 
17-32,  49-64,  81-96,  129-144,  161-176,  193.  At  the  last  moment  I  have 
availed  myself  of  a  complete  copy  in  the  G.  P.  Marsh  Collection,  Billings 
Library,  University  of  Vermont. 

*  "Adjectum  fuit  praeterea  aliud  Divinorum  Officiorum  Rationale  ab  Joanne 
Beletho,  Theologo  Parisiensi  ab  hinc  (1589)  fere  quadringentis  annis 
conscriptum"  (Title-page).  8",  375  double  pages.  Eebound,  April,  1880. 
Borrowed  from  Harvard  Library  {Catalogue,  lU,  614). 


4  FREDERICK  TUPPER,   JR. 

16.  Eev.  J.  Forshall  and  Sir  F.  Madden,  Wydifite  Versions 
of  the  Holy  Bible.    4  vols.    Oxford,  1850. 

17.  T.  D.  Fosbroke,  BritL^h  Monaehwn  (pp.  28-38,  "Dun- 
stan's  Concord  of  Rules").    London,  1843. 

18.  Samuel  Fox,  Menologium  seu  Calendarium  Poeticum. 
Leicester,  1830. 

19.  J .  A.  Giles,  Complete  Works  of  Beda.  6  vols.  London, 
1843. 

20.  C.  W.  Goodwin,  Ufe  of  St.  Guthlac.     London,  1848. 

21.  C.  W.  M.  Grein,  ^Ifric  de  Vetere  et  Novo  Testamento, 
Pentateuch,  etc.  Bibliothek  der  A.-S.  Prosa,  i.  Kassel  (1872), 
1885. 

22.  Jacob  Grimm,  Teutonic  Mythology  (Trsl.,  4th  edition, 
by  Stallybrass).    3  vols.    London,  1882. 

23.  R.  T.  Hampson,  Medii  Aevi  Kalendarium.  2  vols. 
London,  1841. 

24.  W.  C  Hazlitt,  Popular  Antiquities  of  Great  Bintain 
(Brand).    3  vols.    London,  1870. 

25.  George  Hickes,  Antiquae  Literaturae  Septentrionalis  libri 
duo  (seeWanley).    3  vols,    London,  1705. 

26.  George  Hickes,  Letters  between  Dr.  Hickes  and  a  Popish 
Priest  (Appendix,  "  De  Officiis  Diurnalibus  et  Nocturnali- 
bus;"  translation  byWm.  Elstob).    London,  1705. 

27.  William  Hone,  Every  Day  Book.  2  vols.  London, 
1826. 

28.  John  Johnson,  Collection  of  Laws  and  Canons  of  the 
Church  of  England.     Edited  by  Baron.     Oxford,  1850. 

29.  J.  M.  Kemble,  Saxons  hi  England  (Book  i.  Chap, 
xn).     London,  1848. 

30.  F.  Kluge,  Byrhtfei^^'s  Handboc  oder  Enchiridion  (of. 
Wiilker,  Grundriss,  in,  627  sq.).    Anglia,  viii,  293  sq. 

31.  Dr. Kurtz,  CAwrc^^is^ory.  Vol.1.  Philadelphia,  1861. 

32.  John  Lingard,  History  and  Antiquities  of  the  Anglo- 
Saxon  Church.    2  vols.    London,  1845. 

33.  H.  Logeman,  The  Rule  of  St.  Benet  (Latin  and  Anglo- 
Saxon  Interlinear  Version.)    E.  E.  T.  Soc,  90,  1888. 


ANGLO-SAXON   DJEG-M^L.  5 

34.  H.  Logeman,  Anglo-Saxonica  Minora  (MSS.,  Royal  2. 
B.  V.  and  Tib.  A.,  in,  folio  52r»).    Anglia,  xii,  513. 

35.  W.  S.  Logeman,  De  Consuetudine  Monachorum  (Latin 
and  Anglo-Saxon  Interlinear  Version;  cf.  Dugdale,  Con- 
cordia).   Anglia,  xiii,  365-454. 

36.  Thomas  Marshall,  Quatuor  D.  N.  Jesu  Christi  Evange- 
liorum  Versiones  pei-antique  duae,  etc.  (pp.  508-538,  Notes  to 
Rubrics).    4to  (J.  H.  Library).    Amstelaedami,  1684. 

37.  Abbe  Migne,  Patrologia  Latina  and  Patrologia  Gi-aeca 
(cited  by  number). 

38.  Thomas  Miller,  The  Old  English  Version  of  Bede's 
Ecclesiastical  History  of  the  English  People.  2  parts.  E.  E. 
T.  Soc,  1890-1891. 

39.  R.  Morris,  Bliclding  Homilies  of  the  10th  Century.  E. 
E.  T.  Soc.  (58-63-73),  1874-1880. 

40.  Arthur  Napier,  Wulfstan,  Sammlung  der  ihm  Zuge- 
schriebene  Homilien,  etc.     Berlin,  1883. 

41 .  Arthur  Napier,  Altenglische  Kleinigheiten  ( MS.  Caligula, 
A.  15,  folio  140b).    Anglia,  xi,  7. 

42.  Simon  Newcomb  and  Edw.  S.  Holden,  Astronomy. 
New  York,  1887. 

43.  H.  W.  Norman,  Anglo-Saxon  Version  of  the  Hexameron 
of  St.  Basil.    London,  1849. 

44.  Francis 'Peck,  Desiderata  Curiosa.    London,  1779. 

45.  Henry  Petrie,  Monumenta  Historica  Britannica  (i,  1 00 
sq.  "  Remarks  on  Chronology  of  Mediaeval  Historians"),  1848. 

46.  Ferdinand  Piper,  Kalendarien  und  Martyrologien  der 
Angelsachsen.     Berlin,  1862. 

47.  Reinhold  Schmid,  Die  Gesetze  der  Angelsachsen.  Leip- 
zig, 1858. 

48.  Arnold  Schroer,  De  Consuetudine  Monachorum,  MS. 
Tib.  A.,  Ill,  Lxv,  folio  174a  ("^Ifric's  Extract"  or  "  L. 
Fragment,"  Concordia,  170-257),    Englische  Studien,  ix,  290. 

49.  Arnold  Schroer,  Die  Angelsachsischen  Prosabearbeitung 
der  Benedictiner  Regel.  Bibliothek  der  A.-S.  Prosa,  il.  Kas- 
sel,  1885. 


6  JFREDERICK    TUPPEB,    JR. 

50.  Arnold  Schroer,  Die  Winteney  Version  der  Regula  8. 
Benedidi.     Halle,  1888. 

51.  John  Schilter,  Thesamnis  Antiquitatum  Teutonicarum. 
Vol.  I,  Part  II,  63-69.    Ulmae,  1728. 

52.  S.  Seabury,  Theory  and  Use  of  the  Church  Calendar  in 
Measurement  of  Time.     New  York,  1872. 

53.  Walter  W.  Skeat,  The  Holy  Gospels  in  Anglo-Saxon, 
Northumbrian  and  Old  Mercian  Versions.  Cambridge,  1871- 
1887. 

54.  Walter  W.  Skeat,  Chaucer's  Treatise  on  the  Astrolabe. 
E.  E.  T.  Soc,  Extra  Series,  xvi,  1872. 

55.  Walter  W.  Skeat,  ^Ifric's  Lives  of  Saints,  i.  E.  E. 
T;  Soc,  76,  82,  1881. 

56.  William  Smith  and  Samuel  Cheatham,  Dictionary  of 
Christian  Antiquities  (s.  v.  "  Hours  of  Prayer"  and  "Letania"). 
London,  1875,  1880. 

57.  Sir  Henry  Spelman,  Concilia,  dec7'eta,  leges,  constitu- 
tiones  in  re  ecclesiarum  orbis  Britannice^  (cf.  Thorpe,  Laws). 
London,  1639. 

58.  R.  Stevenson,  Rituale  Ecclesiae  Dunelmsis.  Surtees 
Society,  1840. 

59.  Henry  Sweet,  King  Alfred's  West  Saxon  Version  of 
Gregory's  Pastoral  Care.     E.  E.  T.  S.,  1871-1882. 

60.  Henry  Sweet,  King  Alfred's  Qrosius.    E.  E.  T.  S.,  1883. 

61.  B.  Thomson,  Godcunde  Lar  and  peoivdom  ("Benedic- 
tine Service;"  cf.  Bouterwek,  Ccedmon,  and  Hickes,  Letters). 
London,  1875. 

62.  B.  Thorpe,  Ancient  Laws  and  Institutes  of  England. 
London,  1840. 

63.  B.  Thorpe,  Homilies  of  the  Anglo-Saxon  Church  {^\- 
fric).    2  vols.    ^Ifric  Society,  London,  1862. 

64.  B.  Thorpe,  Anglo-Saxon  Chronicle.  2  vols.  Rolls 
Series,  London,  1862. 

65.  Sharon  Turner,  History  of  Anglo-Saxons.  3  vols. 
London,  1836. 

*  Borrowed  from  Harvard  Library  {Catalogue,  in,  4668). 


ANGLO-SAXON   D^G-M^EL.  7 

66.  Humfred  Wanley,  Libroi-um  Vet.  Septentrionalium 
Catalogus  (Hickes,  Ant.  Lit.  Sept.,  in).     Oxford,  1705. 

67.  Dr.  Daniel  Waterlaud,  MS.  Notes  (made  after  1720) 
in  a  copy  of  Somner's  Dictionary  (1659).^ 

68.  Thomas  Wright,  Treatises  on  Popular  Science  in  the 
Middle  Ages.     London,  1841. 

69.  Thomas  Wright,  Homes  of  Other-  Days.    London,  1871. 

70.  Thomas  Wright,  Biographia  Britannica  Literaria,  i. 
London,  1842. 

71.  Thomas  Wright,  Anglo-Saxon  and  Old  English  Vocabu- 
laries.    Edited  by  R.  P.  Wiilker.    2  vols.    London,  1883. 

72.  Thomas  Wright  and  J.  O.  Halliwell;  Reliquiae  Antiquae. 
2  vols.     London,  1841. 

73.  J.  Zupitza,  Ein  weiteres  Bruchstuck  der  Regularis  Con- 
cordia, MS.  C.  C.  C.  C,  201,  S.  2.  (Translation  of  Concordia, 
617-753).     Herrig,  Archiv.,  lxxxiv. 


Chapter  I. 
The  Anglo-Saxon  Day. 

In  treating  of  the  Anglo-Saxon  day,  its  divisions  and  the 
time  and  significance  of  each,  we  have  to  deal  with  condi- 
tions very  different  from  those  that  govern  our  calculations 
to-day.  The  following  passage  from  Newcomb  and  Holden's 
Astronomy,  p.  217,  will  prepare  us  for  the  discussion  to 
follow : — 

"  The  division  of  the  day  into  hours  was,  in  ancient  and 
medieval  times,  effected  in  a  way  very  unlike  that  which  we 
practice.  Artificial  time-keepers  not  being  in  general  use,  the 
two  cardinal  moments  were  sunrise  or  sunset,  which  marked 
the  day  as  distinct  from  the  night.  .  .  .    The  interval  between 

^  1720  as  a  terminus  a  quo  for  the  Notes  is  attested  by  Waterland's  cita- 
tions from  Johnson's  Laws.  This  copy  of  Somner  is  now  in  the  Library  of 
Dr.  J.  W.  Bright. 


8  FREDEEICK    TUPPER,   JR. 

sunrise  and  sunset  was  divided  into  twelve  equal  parts  called 
hours,  and,  as  this  interval  varied  with  the  season,  the  length 
of  the  hour  varied  also.  The  night,  whether  long  or  short, 
was  divided  into  hours  of  the  same  character,  only  when  the 
night  hours  were  long  those  of  the  day  were  short,  and  vice 
versa.  These  variable  hours  were  called  temporary  hours. 
At  the  time  of  the  Equinoxes  both  the  day  and  night  hours 
were  of  the  same  length  as  those  we  use,  namely,  the  24th  part 
of  the  day.     These  were,  therefore,  called  equinoctial  hours." 

The  use  of  temporary  hours  among  Jews,  Greeks,  and 
Romans  is  attested  by  many  ancient  writers  cited  by  Leo 
Allatius  in  his  learned  treatise,  De  Mensura  Temporum,  Chap. 
IV.  Among  late  Latin  writers,  Censorinus  (De  die  nat., 
Chap.  XXIII,  §  1  sq.)  and  Macrobius  {Saturnaliorum,  Lib. 
I,  Chap.  Ill,  §  11)  distinguish  clearly  between  the  Natural 
day  of  twelve  temporary  hours,  beginning  at  sunrise  and 
ending  at  sunset,  and  the  Civil  day  of  twent3'-four  hours, 
beginning  at  midnight. 

Now,  is  this  true  of  Anglo-Saxon  times ;  are  we  to  expect 
here  also  a  distinction  between  Natural  and  Civil  day,  between 
temporary  and  equinoctial  hours?  This  question  can  be  linked 
with  another :  when  was  the  Anglo-Saxon  day  beginning  ? 
Answers  are  not  far  to  seek,  Bede,  the  prop  of  all  Anglo- 
Saxon  science,  tells  us  in  his  De  Temporum  Ratione,  Chap.  V 
(Migne's  Patr.  LaL,  90,  p.  309) : 

"  Dies  definitio  bifariam  dividitur,  hoc  est  vulgariter  et 
proprie.  Vulgum  enim  omnem  diem  solis  praesentiam  super 
terras  appellat.  Proprie  autera  dies  xxiv  horis,  id  est  cir- 
euitu  solis  totum  orbis  lustrantis  impletur." 

^Ifric,  De  Temporibus,  a  translation  of  Bede's  Starcraft^ 
(Wright,  Pop.  Science,  2 ;  Cockayne,  Leechdoms,  iii,  236) — 
henceforth  quoted  as  Bede^ — follows  his  master  closely  : 

"  We  hata]?  senne  da3g  fram  Sunnan  upgange  o]>  sefen.  ac 
swa  ]>eah  is  on  bocum  geteald  to  anum  dagum  fram  J'sere  Sun- 

'  Upon  the  Belation  of  this  work  to  its  originals,  see  Eeum,  Anglia,  x, 
457  sq. 


ANGLO-SAXON  D^G-M^L.  » 

nan  upgange  o"S  pset  heo  eft  becume  ]>8er  heo  bbt  upstah — on 
)>8em  fsBce  sind  getealde  feower  and  twenti  tida." 

That  remarkable  potpourri,  Byrhtferb's  Handhoe  {Anglia, 
VIII,  317,  8),  yields  the  following: 

"On  twam  wisum  ys  se  dteg  gecweden,  naturaliter  et  vul- 
gariter,  ];8et  ys  gecyndlice  and  ceorlice  ];set  ys  1^838  dseges 
gecynd  J>set  he  haebbe  feower  and  twentig  tida  fram  ]>3ire 
sunnan  upspringe  J^tet  he  eft  up  hyre  leoman  aetywe.  Vul- 
garis vel  artificialis  dies  est  j^set  bi)^  ceorlisc  dseg  o^^e  crseftlice 
fram  psere  sunnan  anginne  j^set  heo  to  setle  ga  and  eft  cum 
mancynne  to  blisse." 

Here  then  is  the  most  direct  evidence  that  the  Anglo-Saxon 
day,  natural  or  artificial,  began  at  sunrise.^ 

Prime,  which  must  be  sung  at  sunrise, — "  Primsang  on 
l^sere  forman  dseg  tid  |?set  is  be  sunnan  upgange,"  Bouterwek's 
Caedmons  biblische  DichtungeUf  p.  cxcvi — shows  the  eccle- 
siastical time  of  beginning  the  day.^ 

The  Anglo-Saxon  usa2;e  does  not  correspond,  therefore,  to 
the  Roman,  nor  to  the  sunset-beginning  of  the  Hebrews,  but 
to  the  one  employed  in  the  Saviour's  lifetime,  the  Chaldaean 
and  Persian  (Bede,  Be  Ralione  Temporum,  Chap.  V,  M.  P.  L., 
90,  p.  313).  Durand's  Bationale,  vii,  i,  16,  p.  281,  shows 
that,  even  in  his  day  (1286),  a  sunrise-beginning  was  favored. 
All  time-conditions  were  altered  by  the  introduction  of  clocks 
(infra);  but  Chaucer  mentions  the  "Day  artificial,"  that  lasted 
from  "  the  sonne  arysing  til  hit  go  to  reste  "  {Astrolabe,  Part  ii,  7). 

'The  meaning  of  morgen  in  many  places  is  corroborative  evidence: 
Anglo-Saxon  Chronicle,  E.  1106,  on  he  niht  Jje  on  mergen  wses  Cena 
Domini ;  Leechdoms,  iii,  6,  and  J'onne  oniht  J>onne  Sumor  gse}>  on  tun  on 
mergen ;  Calendcvdde,  p.  16,  1.  218.  In  these  cases  the  eras  and  mane  mean- 
ings correspond.  To  mergen,  eras  is  of  frequent  occurrence :  Genesis,  xix, 
1;  Exodus,  VII,  15  (mane);  viii,  10  (eras);  Ex.,  ix,  5;  xvii,  9;  xxxii,  5 
(eras),  etc.,  etc. 

'  That  Nocturnalis  Synaxis  {Excerptions  of  Ecgbriht,  28,  Thorpe,  A.  L.,  p. 
328),  Matutinum  {Benedictine  Rule,  Chap,  xvi)  and  Uhlsang  {Canons  of 
JElfric,  19,  Thorpe,  A.  L.,  p.  444)  precede  Primsang,  does  not  indicate  the 
Roman  midnight-beginning  of  the  day,  but  the  mere  order  of  work  of 
the  monks,  after  leaving  their  beds. 


10 


FREDERICK   TUPPER,    JR. 


We  have  seen  that  the  Anglo-Saxon  distinguished  between 
Natural  and  Artificial  day.  As  upon  this  distinction  hangs  the 
diflFerence  between  the  equal  or  equinoctial  and  the  unequal  or 
temporary  hours,  a  detailed  treatment  of  each  class  of  day  is 
necessary. 

I.    Natural  Day. 

The  whole  matter  is  put  concisely  by  Bede,  when  he  tells 
us  {De  Temporum  Ratione,  Chap,  iii,  M.  P.  L.,  90,  p.  392) 
that,  if  we  count  the  day  from  sunrise  to  sunset,  it  will  con- 
tain more  equinoctial  hours  in  summer  than  in  winter.  This 
recognition  of  the  Natural  day  for  common  use  is  confirmed  in 
Bede  2  (Cockayne,  Leechdoms,  iii,  260),  and  equinoctial  hours 
are  mentioned  :  De  Temporum  Ratione,  Chap,  xxxi,  xxxiii ; 
De  Ratione  Computus,  Chap,  ii ;  De  Divisione  Temporis,  Chap. 
VIII ;  Ecclesiastical  History,  i,  1  (Giles,  p.  30,  1.  27). 

The  Natural  day  is  treated  in  a  Book  of  Martyrs  of  King 
Alfred's  reign  (Cockayne) : 

Night,  12  hrs.     Day,  12  hrs. 


Shrine,  p.     69. 

Marcli. 

"        "     79. 

April. 

"       "     99. 

June. 

"  110. 

July. 

"       "  124. 

August. 

"       "  153. 

November. 

10 

6 

8 

10 

16 


14  " 
18  " 
16  " 
14    " 


This  list  is  remarkably  supplemented  by  ByrhtferS  : 
B.  59,  Anglia,  viii,  305, 32.  Jan.    Night,  16  hrs.  Day,    8  hrs 


"  84, 
"  86, 
"  86, 
"87, 


311,5.  May. 

311,22.  Aug. 

311,27.  Sept. 

311,32.  Oct. 

311,42.  Dec. 


8 
10 
12 
14 
18 


16 
14  " 
12  " 
10  " 
6    "^ 


^The  hours  of  day  and  night  in  each  month  are  given:  Cotton  Vitellius 
E.,  XVIII ;  Cotton,  Titus  D.,  xxvii  (Hampson,  Kalendarium,  I,  422  sq., 
435  sq). 


ANGLO-SAXON   BJEG-MML..  11 

Of  course  any  systematic  tirue-measureraent  (ByrhtferS, 
115-120,  Anglia,  viii,  317-18)  presupposes  the  use  of  the 
Natural  clay,  but  this  will  be  treated  later.^ 

II.    Artificial  Day. 

The  evidence  that  unequal  hours  were  employed  by  the 
Anglo-Saxons  is  very  conclusive.  In  the  passage  mentioned 
under  the  Natural  day,  Bede  shows  that  the  twelve  hours 
of  the  Artificial  day — the  time  from  sunrise  to  sunset — are 
necessarily\iuequal ;  and  the  frequent  mention  of  aequinodiales 
horae  argues  for  those  of  another  order  (Bede^,  Cockayne, 
Leechdoms,  ill,  236,  256).  ^Ifric,  who  had  translated  portions 
of  the  De  Temporibus  (see  Bed^^),  and  assented  elsewhere  in 
his  works  to  Bede's  astronomical  teachings  (Thorpe,  Homilies, 
I,  100,  "Se  lareow  Beda  tilp  us  mid  miclum  gesceade,  etc.") 
clearly  recognizes  the  Artificial  division,  Thorpe,  Homilies,  ii, 
388,  14 :  "An  wsecce  hsef  5  ]jreo  tida,  feower  wseccan  gefylle]? 
twelf  tida,  swa  fela  tida  heef^  seo  niht."  The  writer  of  the 
^Ifredian  Metres  had  unequal  hours  in  mind,  when  he  departed 
thus  from  his  original  (iv,  18) : 

"  Hwset  ]>u  feeder  weorcest 

sumorlange  dagas         swi|^e  hate ; 

]>cem  winterdagum         wundrum  sceorta 

tida  getiohhast." 
In  Anglo-Saxon  times,  unequal  hours  had  their  support  in 
the  Hours  of  the  Canons.  Though  these  were  strictly  for 
"  hooded  men  "  or  monks  (cf.  Opening  of  Benedictine  service, 
and  ByrhtferS,  123,  Anglia,  viii,  319, ''  gemearcode  cuihtas  "), 
there  can  be  but  little  doubt  that  with  them  the  laity  were 
perfectly  familiar.  The  Homily  on  the  fifth  Sunday  in 
Quadragesima  (Assmanu,  Grein's  Bibliothek  der  A.-S.  Prosa, 
III,  Chap.  XII,  p.  144)  directs  laymen  who  cannot  attend  daily 

^References  to  Chaucer  are  interesting  here:  Complaint  of  Mars,  1.  122. 
"A  naturel  day  in  derke,  I  let  her  dwelle;"  Astrolabe,  ir,  ^  7,  1.  12,  cited 
Skeat's  Note  to  above  {Complete  Works,  i,  p.  499),  "The  day  naturel,  that  is 
to  seyn  24  hours." 


12  FREDERICK   TUPPER,   JR. 

services  to  be  present  on  Sundays  and  feast-days  at  Uhtsang 
and  Mass  and  Evensong ;  and  in  the  Blickling  Homilies,  p.  47, 
every  Christian  man  is  directed  to  cross  himself  seven  times  a 
day  at  the  Canonical  Hours. 

The  Hours  of  the  Canons  are  necessarily  unequal.  The 
gloss  to  Midday  is  always  "  sexta  hora,"  and  to  None,  "  nona 
hora"  {Benedictine  Rule);  in  the  Leechdoms,  ii,  116,  7,  "to 
middes  morgenes  "  is  substituted  for  Undern,  the  day's  third 
hour  (Benedictine  Rule;  Bouterwek,  Caedmon^s  biblische  Dich- 
tungen,  p.  cxcvi ;  Shrine,  p.  79).  Now,  as  Prime  is  necessarily 
at  sunrise  {supra),  it  is  easy  to  see  that,  were  equinoctial  hours 
employed,  on  December  25th,  when  the  sun  rises  at  8.20  a.  m. 
and  sets  at  3.40  p.  m.  (Horology),  Undern  would  not  fall  at 
mid-morning,  but  at  11.20  a.  m. ;  Midday  ("sexta  hora")  at 
2.20  p.  m.,  and  None,  three  hours  later  at  the  end  of  the 
evening  twilight.  The  temporary  hours  are,  without  question, 
those  in  use  (cf.  Smith,  Dictionary  of  Christian  Antiquities,  s. 
V.  "  Hours  of  Prayer"). 

I  shall  now  present  a  scientific  study  of  the  data,  given  in 
connection  with  an  Anglo-Saxon  Horologium  (MS.  Cotton 
Tib.  A.,  Ill,  fol.  176,  Leechdoms,  iii,  218  sq.).  This  will 
disclose  the  old  method  of  marking  time  and  will  aid  our 
consideration  of  the  Artificial  day  and  unequal  hours. 

Horology  Notes} 

1.  On  account  of  the  ancient  error  in  the  Calendar,  Decem- 
ber 25th  in  the  10th  Century,  would  be  December  30th, 
according  to  corrected  methods  of  calculation ;  January  6th, 
January  11th,  etc. 

^  In  connection  with  this  attempt  to 

"  tell  what  hour  o'  th'  day 
The  clock  does  strike,  by  Algebra," 

I  must  acknowledge  the  generous  assistance  of  my  friend.  Dr.  Horace  C. 
Kichards,  of  the  University  of  Pennsylvania.  For  any  Hudibras-like 
blunders,  I  am,  of  course,  personally  responsible. 


ANGLO-SAXON    D^Q-MJEL. 


13 


•s 

"3 

d 

m 

ts 

«n 

a 

cS 

u 

f5 

m 

< 

•s 

"3 

a 

13 

<a 

Kl-<^ 


(l|l-lrHC<lCM(M(MCO 


O  lO  o  oo  oo 
(N  C-l  CI  1-1  i-t 


a   r-.   CD   ip  •*!   M  . 


OS  rti        00  iM  Ol  O -^        OJ  C<l  t^ 

ecMOJioiort'iO":)-^'— ico-^io 
lllllllllllll 

000000l:^t^t^t--t^0CQ00000O5 


B  O  0>  IM  00        O  CO 
1^  Tf  Tt(  .— I  ro  -"ti  rti  , 

.1    I    I    III 

p^  cc  eo  T}<  ■ 


ec  CO  ec      co  (M  o  (M  eo  <m  t^  co  Oi 

Tiiriiiiiiiii 

coi'-b-ooooooooooir^lr-cocoio 


.  I    I    I    I    I    I  T 

■<i;oooot~i--cDcc>io 


t~t^t~iC'*00O00 


■^■illfllliii 

icoeoeoececTri'^d^ioioco 


■^  "^ 


05  o  OS      CO 

«  T-H  ec  ec  (M 

I    I    I    I    I 

CO  t^  t^  00  00 


1^ 


•oooect^icoo 

Sioi— itNeciOJoec 

I    I    I    I    I    I    I 

.•(MrHt-Hi— I.— IC<1C<I 


CO        CO  <N  IM -^  O  05  O  (N        (N  IM 

io<M(MC<iec-«*iiOTri-^'*ooiC!M 

lllllllllllll 

c<ieceocoececececcccoecNC<i 


O  CO  't'  lO  00 
(M  -^  <N  r-l  "<J< 

I     I     I     I     L 

<M  rH  .-H  .-I  Cq 


«5 


Si— (lO-^c^jeotNM 
I    I    I    I    I    I    I 

Jr-HOOOOCJJOJ 
■*!  i-H  I— (  ,— (  1-H  ,— ( 


00-*  00  00  CO  O  rH  O  00  n         00 

(Mioecec(Ni— (.-I.— iC^ii-Hioooec 
lllllllllllll 

O30000O000000000000000O5O5 


OrtI  CO  »0  <N 


OJ  O  O  O  1— I 


o    o    o    o    o    o    o 


tH.— ilOOi'^C^Ii— llOtNCOIMiOiO 
ooooooooooooo 
00C0l:^'-H(MC0C0<MCT>Tt<O'<*iO 
1— li-(C<I(MCvI(MCqrH^.-( 


o    o    o    o    o 


oiccoQoQOQoQjz;     'Z^'i^^'^'^'^'^'^'^l^'i^^'^rxi     aJoQczJaJod 


ID  <u 

o  a 


o    o    o    o    o    o    o 


V     V     V     V     V 

iO>O00i— l(Mv    — ^,    . 
(Ml— (TtliOlNCOiOCOi 
ooooooooooooo 
I^OO'^-^COt^t^t^COiOiO-^iO 


O     O     O     o     o 


+ 


+^.+ 


t— co-^'r'^'*TfiTtiTtiiocDr~ai 


CO  lO  fH  t^  lO  eO  r-( 
(M  <M  (N  1— I  1-1  rt  -^ 


_|_  _|_  _f_  ^ 

O>0000t~t-.|>.Q0000000O5i— IrH 


+ 


(M  CO  C^  •^  1-1 


^  J3    5-_  ^  CO  (N  ^  1-1 


.^3^ 


^     CO 


f4     CO  X 

=  a  3'::'::  a  3  ti-ai-— tS  «  o  o  5 


14  FREDERICK   TUPPER,   JR. 

2.  The  variation  of  Latitude  shows  how  hopelessly  inaccu- 
rate were  the  monkish  calculations.  As,  however,  it  is  natural 
to  suppose  that  the  mistake  would  be  smaller  when  the  shadow 
was  longer,  I  have  taken  the  mean  of  the  "  winter  latitudes," 
53°  20'.  Learning  the  Declination  for  each  of  the  given 
dates  from  the  Greemoich  Ephemeris  and  Nautical  Almanac, 
I  determined  from  the  formula,  Cos  h  =:  —  tan  <^  tan  d  (h  = 
hour-angle ;  0  =  latitude ;  d  =  declination),  the  time  of  sun- 
rise and  sunset.  As  all  glosses  of  Undern  and  None  are 
"tertia  hora"  and  "  nona  hora,"  and  the  Horology  tells  us 
that  they  are  on  equal  sides  of  Midday  (both  having  the  same 
shadow),  I  have  placed  what  I  may  term  for  convenience  the 
"standard  artificial"  Undern  at  half-way  between  sunrise  and 
Midday,  the  "  standard  artificial "  None  at  half-way  between 
Midday  and  sunset. 

3.  Although  the  Undern  and  None  of  the  Horologium  are 
too  inaccurate  for  scientific  purposes,  they  are  useful  in  point- 
ing out  the  probability  of  unequal  hours  in  the  calculation. 
By  the  formula  in  Newcomb  and  Holden's  Astronomy,  p.  44, 

l,^°oM.^-^)-j°^/.vhen  tan  a  =  i  (a=alti- 
^  2  cos  0  cos  d        t  ^ 

tude  ;  1  =  height  of  gnomon  ;  m  =  shadow)  >  ,  I  have  dis- 
covered that  the  hours  of  the  Horology  approach  far  nearer 
to  the  "  standard  artificial "  Undern  and  None,  than  to  the 
equinoctial  hours,  9  a.  m.  and  3  p.  ra. 

4.  The  writer  of  the  Horology  knew  so  little  of  Astronomy 
that  he  gives  us  different  lengths  for  the  shadows  at  the  two 
Equinoxes — an  impossibility,  of  course.  This  in  itself  does 
not  impeach  the  value  of  his  measurements,  for,  as  I  have 
shown  (1),  March  21st  was  not  really  the  Equinox  at  all.  A 
passage  from  Bede,^  Leechdoms,  iii,  256,  §  6,  shows  that  other 
men  of  his  day  were  farther  from  the  truth  than  he : 

"  Manigra  manna  cwyddung  is  j^set  seo  lenctenlice  emniht 
gebyrige  rihtlice  on  octava  Kl.  Aprilis,  \>set  is  on  Marian 
Msesse  dsege." 


ANGLO-SAXON    D^EG-M^L.  15 

5.  The  editor  of  Pope  Gregory's  Liber  Sacrameniorum 
shows  by  citing  (M.  P.  L.  78,  p.  447)  sentences  at  the  close 
of  an  Horology  by  Bede,  that  the  arrangement  of  this  was 
to  suit  the  Canonical  Hours, — whose  inequality  demands  no 
further  discussion.  This  is  strong  accumulative  evidence  to 
the  truth  of  results  otherwise  obtained. 

6.  The  following  references  to  Bede  may  be  useful  in  this 
connection.  In  the  Libellus  de  Mensura  Horologii  (M.  P.  L. 
90,  pp.  951-954)  the  Horology  is  carefully  pictured  and 
described.  For  length  of  shadows  during  diiferent  months 
of  the  year,  and  in  different  parts  of  the  world,  compare 
"  Glossae  et  Scholiae,"  M.  P.  L.  90,  447,  cited  by  Hampson, 
M.  A.  KaL,  Glossary,  s.  v.  ''  Hora,"  and  De  Ratione  Tem- 
porum,  XXXIII,  p.  447.  Various  pictorial  representations  of 
the  Horology  will  be  found :  M.  P.  L.  90,  pp.  433-436. 

7.  A  treatise  on  the  length  of  the  days  of  the  year,  MS. 
Harleian  941,  15th  Century,  printed  in  Reliquiae  Antiquae,  I, 
318,  has  this  heading  :  "  Thys  tretys  was  made  at  Oxynforde 
be  the  new  Kalendre  and  proved  in  alle  the  Universyty." 
The  latitude  of  Oxford  is,  however,  2°  less  than  that  of  our 
Horology. 

Long  after  Anglo-Saxon  times,  the  Artificial  day  and 
unequal  hours  were  known  and  employed.  Philip  of  Thaun 
(circa  1121)  notes  the  two  kinds  of  day  (Li  Cumpoz,  Mall, 
Strassburg,  1873,  p.  11, 1.  323,  or  Livre  des  Orea^wr(?s,  Wright's 
Popular  Science,  p.  25);  Durand  (1286)  recognizes  the  tem- 
porary hours  in  his  Rationale,  v,  2,  p.  138,  but  the  13th  Century 
Latin  Description  of  the  Chilindre  (p.  51)  gives  the  best  evi- 
dence of  the  persistence  of  the  Artificial  day ;  I  quote  from 
Brock's  translation  :  "  When  you  wish  to  know  the  hours  on 
any  day,  turn  the  style  or  indicator  over  the  part  of  the  month 
in  which  you  are,  and  the  shadow  of  the  style  will  show 
you  the  hours  passed,  that  is  the  12  hours  of  the  day,  whether 
the  day  be  longer  or  shorter.''  This  proves,  as  Mr.  Brock 
says,  that  the  hours  used  are  unequal  hours. 


16  FREDERICK   TUPPER,   JR. 

Even  in  Chaucer's  day,  when  artificial  time-keepers  were 
in  general  use,  temporary  hours  were  not  altogether  a  thing 
of  the  past.  Equal  and  unequal  hours  exist  side  by  side  in 
the  Astrolabe  (Brae,  90-101)  : 

Astrolabe,  ii,  8.  "To  turn  the  howres  inequales  in  howres 
equales — knowe  the  nombre  of  the  degrees  in  the  houris  in- 
equales and  departe  hem  by  15  and  tak  ther  thin  houris  equales." 

Astrolabe,  ii,  10  is  interesting  in  connection  with  the  use  of 
planetary  hours  in  the  Knight's  Tale  (cf.  Skeat's  Notes, 
Clarendon  Press  Ed.) : 

Understond  wel  that  thise  houres  inequalis  ben  cleped 
houris  of  planetes,  and  understond  wel  that  some  tyme  ben 
thei  lengere  by  day  [than]  by  nyht  and  som  tyme  the  con- 
trarie. — Compare  Skeat's  Astrolabe,  Preface  LXi;  ii,  §  7,  p.  21. 

The  Artificial  day  will  attract  further  attention,  when  I 
come  to  speak  of  the  Canonical  Hours. 

Divisions  of  Night  and  Day. 

In  an  interesting  essay,  "  Die  A  el  teste  Zeittheilung  des 
indogermanischen  Volkes "  [Sammlung  gemein.  wissenschaft- 
licher  Vortrdge,  xrii  Ser,  Heft  296,  Berlin,  1878),  p.  44  (324), 
Dr.  O.  Schrader  has  discussed  the  Indogermanic  habit  of 
counting  by  nights,  and  the  precedence  given  to  night  in 
many  words, — e.  g.  raucapativ^,  l>iv)(6r)fiepov,  etc. 

Since  the  Anglo-Saxons  also  employed  this  method  of 
counting  {Menology,  1.  25,  nihtgerimes ;  1.  48,  ymb  feower 
niht,  etc.,  etc.),  and  since,  whatever  might  be  true  of  the 
Christian  English,  the  Natural  day  began  at  sunset  with  their 
forefathers  (Tacitus,  Germania,  11  :  "  Nox  ducere  diem  vide- 
tur;"  compare  Kluge,  Etymologisehe  Worterbuch,  s.  v.  Abend, 
Fastabend,  Sonnabend),  I  shall  begin  with  the  divisions  of  the 
night.     Of  these  there  are  several  Anglo-Saxon  descriptions  : 

(a).  Bede,^  Leechdoms,  iii,  242  (cf  Wright's  Biographia 
Britannica  Literaria,  i,  86-87),  "  Seo  niht  haef'S  seofon  daelas 
fram  jjaere  sunnan  setlunge  o^  hire  upgaug.  An  j^sera  dsela 
is  Crepusculum,  ];aBt  is  -^fengloma.    0}>er  is  Vesperura  ]?8Bt  is 


ANGLO-SAXON   D^G-M.EL.  17 

JEfeu,  ponne  se  sefensteorra  betwux  j^sere  repsunge  seteowa};. 
pridde  is  Conticinium  |>onne  calle  |;ino;  svveowiaS  on  hyra 
reste.  FeorSa  is  Intenipestum,  paet  is  Midniht.  Fifta  is  Gal- 
licinium,  \fset  is  Hancred.  Syxta  is  Matutinuni  vel  Aurora, 
]>set  is  Dsegred.  SeofoSa  is  Dilueuluni,  J>8et  is  se  aer  marien 
betweox  ])am  Dsegrede  and  suunau  upgange"  (Capitals  my 
own).  Compare  the  above  with  the  original,  Bede,  De  Tem- 
porum  Eatione,  viii,  M.  P.  L.,  90,  323. 

(b).  ByrhtferS,  Handboc,  124,  Anglia,  viii,  319,  26,  shows 
that  he  knows  his  Bede  :  ^ 

Seo  niht  hafa'5  seofon  todselednyssa.  Crepusoulum  ys  seo 
forme  p'set  ys  ^feu-gloma,  o^er  ys  Vesperum  J^set  ys  ^fen 
©"S^e  Hrepsung,  |;ridde  Conticinium,  J^eet  is  Switima  o^^e 
Salnyssa  timan,  feorSe  Intempestivum,  j^aet  ys  Midniht  o^Se 
Unworclic  tima,  fifte  Gallieinium  |)8et  ys  Hancred,  |;on  sceolon 
gode  munecas  arisan  and  gode  singan,  syxte  Matutinum  vel 
Aurora,  pset  ys  Daegred,  )^on  eac  gewunia^  }>a  syfre  godes 
l^egnas  mid  mode  and  stefne  god  towur^iau  and  benedictus 
dfls  bli^elice  up  ahebban.  Seo  seofo^e  ys  );sere  nihte  todaeled- 
nyss  Diluculum  gecige^  \>2di  ys  serue  mergen  betwux  Dsegrede 
and  |;jere  sun  nan  uppgange  (I  again  capitalize). 

(c).  Supplement  to  ^Elfric's  Glossary,  Wright- Wiilker,  Vo- 
cabulai'ies,  i,  col.  175  : 


Mane  ^rmyrgen 
Crepusculum  Tweone 
leoht  vel  Deorcung 
Conticinium  vel  Gallieinium 
Hancred 

Intempesta  Nox  Midniht 
Maligna  Lux  vel  Dubia 
Tweonul  Leoht 


Diluculum  Dsegred 
Aurora  Dsegrima 
Prima  Prim 
Matutinum  Uhten-tid 
Tertia  Undern 
Sexta  jNIiddaeg 
Suprema  Ofer-non 
o|^]:>e  geloten  dseg 
Vesperum  ^fen 
Serum  Bed-tid. 


'This  is  natural  a-^  R_vrhtferS   liad  written  a  commentary  iii)on  Bede's 
scientific  works:  (Wiilker,  Grundriss,  p.  506). 

2 


18  FREDERICK   TUPPER,   JR. 

Under  (c)  I  have  included  for  convenience  the  divisions  of 
the  day.  Of  this  Bede  gives  three  main  portions — if  we  can 
regard  as  genuine  the  tractate,  De  Divisione  Temporis,  M. 
P.  i.  90,  656— and  is  closely  followed  by  Byrhtfer^,  123, 
Anglia,  viii,  319,  21  : 

"  Se  daeg  hsef'S  j^reo  todselednyssa.  Seo  forme  hatte  Mane, 
];8et  ys  ^rne  raerigen,  and  seo  o^er  ys  gecweden  Meridies, 
and  seo  J?ridde  ys  geciged  Suppremum  ]>8et  ys  on  ^fen  o^^e 
seo  ytemeste  tid."  ^ 

Each  of  the  more  important  time-divisions  given  above 
will  be  discussed  in  connection  with  the  Canonical  Cursus. 

Anglo-Saxon  Horologies. 

It  is  difficult  to  give  briefly  the  long  pedigree  of  the  Hor- 
ology. Allatius,  De  Mensura  Temporum,  p.  33  sq.,  argues  that 
it  was  known  among  the  Hebrews,  discusses  the  Clepsydra  of 
the  Greeks  (cf.  Aristophanes,  ^i;es,  1695;  Acharmians,  693; 
Vespae,  93;  Aristotle,  Poetics,  7,  11),  and  shows  that  water- 
clocks  and  sun-dials  were  known  at  Rome  at  the  time  of  the 
first  Punic  War  (Pliny,  vii,  Chap.  lx).  References  to  Vitru- 
vius,  Petronius  Arbiter  and  Censorinus,  given  by  Beaupr6  Bell, 
ArchcBologia,  vi,  133,  and  by  Gough,  Arehmologia,  x,  173, 
show  the  antiquity  of  the  Horology.^ 

In  a  scholarly  article,  "  Recherches  sur  les  Horloges  des 
Anciens"  (1716),  Histoire  de  UAcademie  des  Inscriptions, 
Vol.  IV,  p.  148,  L'Abb6  Sallier  mentions — citing  in  each 
case  his  authority — the  more  important  time-keepers  of  early 
Christian  times;  the  sun-dials  of  Boethius  and  of  Cassiodorus; 

'  Their  Anglo-Saxon  names  constitute  the  main  interest  that  these  hours 
have  for  us.  The  divisions  and  their  Latin  names  were  known  long  before 
Bede.  Bede's  list  follows  closely  the  spaces  of  time,  given  by  Macrobius, 
Saturnaliorum,  i,  iii,  12,  and  agrees,  in  all  important  particulars,  with  the 
hours  of  the  ancients  discussed  by  Lalamantius,  "  De  Tempore,"  etc.,  in 
1570  (Gronovius,  Thesaurus  Oraecarum  Aniiquitatum,  1701,  vol.  9,  p.  1047). 

'  Cf.  "  Galenus  ueber  Sonnen  und  Wasseruhren,"  N.  Sauppe,  Philologus, 
xxm  (1866),  448. 


ANGLO-SAXON    T>JEG-il2EL.  19 

the  handsome  clocks,  sent  by  Paul  1st  to  Pepin  le  Bref,  and 
by  Haroun  Alraschid  to  Charlemagne  ;  the  great  water-clock 
for  the  nightly  hours,  made  by  order  of  Pacificus,  Archdeacon 
of  Verona  (d.  846) ;  the  golden  horologe  fashioned  by  Leon 
the  Philosopher  for  the  emperor,  Theophilus ;  and  finally  the 
wonderful  mechanical  invention  of  Gerbert,  afterwards  Pope 
Sylvester  II.  (circa  1000). 

In  respect  to  time-markers,  the  Anglo-Saxons  were  not  as 
fortunate  as  their  neighbors.  Of  water-clocks  and  sand- 
glasses they  probably  knew  little.  Asser,  in  describing 
Alfred's  famous  candle-expedient  (Wise,  Ed.,  p.  67),  tells  us 
the  straits  of  the  king  on  cloudy  days  and  on  dark  nights ; 
and  the  time-divisions  enumerated  (supra),  and  many  pas- 
sages in  prose  and  poetry  show  how  entirely  the  monks  and 
people  relied  upon  the  heavens  as  their  guide  (Boethius,  39, 
13,  Fox,  223,  34;  Boethius,  4,  Fox,  8,  3;  iElfred's  3Ietres, 
IV,  13  (Latin,  v,  10);  BlicUing  Homilies,  137,  29;  163,  28). 

However  much  the  stars  and  the  shadow  of  the  human  body  ^ 
may  have  aided  them,  the  sun-dial  was  the  chief  chronometer. 
In  his  medley  of  Latin  and  Saxon,  ByrhtferS  {Handboc, 
114,  Anglia,  viii,  317)  describes  the  dial  or  daeg-msel  of  his 
day;  on  the  6tii  leaf  of  the  MS.  Cott.  Tiberius,  C.  vi, 
11th  Century,  a  figure  is  neatly  drawn  and  named  "Horolo- 
gium  Solare"  (W.  H.  Smyth,  Archceologia,  xxxiii,  10);  but 
the  Saxon  remains  in  England  help  us  most  here.  In  the 
Journal  of  the  British  Archceological  Association,  Vol.  xxix 
(1873),  p.  281,  three  Saxon  dials  are  pictured  and  described  : 

1st.  The  dial  at  Kirkdale  in  Rydale  in  the  North  Riding. 
The  writer  in  the  Journal,  Cuming,  does  not  note  that  a  hand- 
some plate  of  this  was  accompanied  by  an  excellent  article  by 
Brooke  [Archceologia,  v,  188).  The  inscription  upon  this  is 
so  valuable  a  bit  of  Anglo-Saxon  that  I  append  it  in  toto : 

'  I  have  discussed  at  length  above  an  horology  with  a  6  ft.  gnomon. 
In  connection  with  this,  I  must  refer  to  a  pamphlet  by  Dr.  Foerster,  "Ueber 
Zeitmaase  iind  ihre  Verwaltnng  durch  die  Astronomie,"  Berlin,  1872,  pp. 
20-21  {Sammlung  Wlsfi.  Vorlrdge,  i  Ser.,  Heft  5). 


20  FREDERICK   TUPPER,    JR. 

"  Orm  •  Gamal  •  suna  •  bohte  •  sanctus  •  Gregorius  minster  •  |?onne  • 
hit-wes  sel  to-brocan  ^  tofalan.     Chehitle  'j  man  (Hiibner, 
from  whom  Earle  translates,  A.  S.  Litei-ature,  p.  49  :  "  ^  he 
hit  let  man  ")  newan  from  grunde  Christe  and  Sanctus  Gre- 
gorius in  Eadward  dagum  cng-  in  Tosti  dagum  eorl." 
Under  the  dial. 
''And  Haward  rae  wroht  and  Brand  pfs." 
Around  radii  of  dial 
"  |>is  is  daeges  s(8e)l  merea 
(to  sunn)  a  Tillum  (win)tere(s).^ 

2nd.  The  dial  on  the  south  side  of  the  old  Saxon  church 
at  Bishopstoue,  Sussex  (Compare  Gentleman's  3fagazine,  1840, 
p.  496,  cited  by  Cuming).  Upon  it  is  inscribed  the  name 
"  Eadric." 

3rd.  Mural  Solarium  on  south  face  of  nave  near  porch  of 
Bricet  Church,  Suffolk,  1096. 

Earle  (loc.  cit.)  mentions,  upon  the  authority  of  Hiibner — 
not  accessible  to  me — several  dials  with  vernacular  inscriptions 
in  the  North  Riding  of  Yorkshire. 

Artificial  time-keepers — i.  e.  clocks,  in  our  sense  of  the 
word — were  not  introduced  into  England  until  the  end  of 
the  13th  Century.  With  the  fine-money  of  Ralph  of  Heng- 
ham,  Chief-Justice  of  the  King's  Bench,  a  clock-tower  was 
built  near  Westminster  in  1288  [Archoeologia,  v,  416);  MS. 
Cott.  Galba  E.,  iv,  14,  fol.  103  (quoted  Archceologia,  xxxiii, 
8),  mentions  among  the  items  of  expense  at  Canterbury  Cathe- 
dral in  1292,  "novum  orologium  magnum  in  ecclesia,  pretium 
XXX  li;"  the  "engine  of  Richard  de  Wallingford,  Abbot  of 
St.  Albans  in  1326,  which  showed  the  fixed  stars  and  planets, 
the  ebbing  and  flowing  of  the  sea,  the  hours  and  the  minutes 
of  the  hours"  was  justly  famous;  but  the  oldest  English 
clock-relic  was  made  in  1340  by  Peter  Lightfoot,  a  monk  of 
Glastonbury,  for  Adam  de  Sudbury,  his  abbot  (Archceologia, 
XXXIII,  11-12). 

^The  bracketed  letters  constitute  a  "very  ingenious  conjecture"  by  Mr. 
Manning  of  Godelming,  cited  by  Brooke.  I  am  disposed  to  accept  his 
reading;  but  Brooke's  Chehitle  is  clearly  a  Saxon  Mrs.  Harris. 


ANGLO-SAXON   D^G-M^L.  21 

The  artificial  system  of  time  in  use  among  the  Anglo-Saxons 
was  derived  from  classical  sources  (cf.  Lalamantius,  Tlies. 
Graec.  Antiq.,  Vol.  ix,  1047).  It  has  been  treated  by  Bede, 
De  Tempomm  Ratione,  Chap,  in ;  De  Ratione  Computus,  ii ; 
Be  Divisione  Temporis,  i;  but  the  only  Saxon  description  is 
by  Byrhtfer«  [Handboc,  115-121,  Anglia,  viii,  317-318).  I 
give  his  table : 

564  Atoms  make  a  Momentum  (Styrung). 

4  Momenta         "     "  Minutum. 
21  Minuta  "     "  Functus  (Prica). 

4  Puncti  "     "  Hora  (Tid). 

6  Horae  "     "  Quadrans  (Fyr^ling). 

4  Quadrantes      "     "  Dies  (Daeg). 

Let  us  reduce  this,  for  the  sake  of  convenience,  to  our 
present  standard : 

376  Atoms  =    1  Minute. 

1  Ostentum  =    1  Minute. 

1  Momentum  =  IJ  Minutes. 

1  Minutum  =    6  Minutes. 

1  Functus  (Prica)  ^  ==15  Minutes. 
4  Puncti  =    1  Hour. 

The  guardian  of  the  horology,  who,  like  the  7rap7]Tpia  of 
the  Greeks,  was  supposed  to  announce  the  hours,  was  known 
by  various  names :  "  horarum  receptor "  (Du  Cange's  Glos- 
sarium  s.  v.),  "horoscopus"  or  "  daegmaelscea were  "  (Wright- 
Wiilker,  Vocabularies,  i,  188,  34 ;  cf.  note),  and  perhaps  "  circa  " 
{'Concordia  Regularis,'  1.  981,  Logeman,  ^n^r^m,  xiii).  The 
hours  were  announced  by  a  bell ;  Colloquy  of  jElfric,  Wright- 
Wiilker,  Vocabulanes,  i,  103  : 

Master — "Who  awakes  you  at  uhtsong?" 

*As  Bosworth-ToUer  shows  in  its  excellent  treatment  of  the  word,  a  prica 
may  be  also  the  fifth  part  of  an  hour  (cf.  Leechdoms,  iii,  242,  7  ;  in,  253,  17  ; 
Dietrich,  Niedner's  Zeitschrift,  xxvi,  165). 


22  FREDERICK   TUPPER,   JR. 

Discipulus — "Sometimes  I  hear  the  bell  (cnyll),  and  get 
up ;  sometimes  my  master  arouses  me  roughly  with  a  stick." 

"  Canons  of  Northumbrian  Priests  "  (950),  36,  Thorpe,  A. 
L.,  p.  318,  "Gif  preost  on  gesetne  timan  tick  ne  ringe,  etc;" 
"  Canons  under  Edgar "  (960),  45,  Thorpe,  A.  L.,  p.  399, 
"And  we  laera]^  ]>2dt  man  on  rihtne  timan  tida  ringe ;  Schroer, 
Benedictine  Rule,  xliii,  p.  67,  20,  j^set  beacn  j^ses  bellhrincges 
(signum) ;  XLViii,  p.  72,  8,  Rubric,  Be  getacniendum  tidum 
Godes  weorces  ^  Winteney  Version,  97,  Be  |?am  godcundan 
tyde  hu  careful  sceal  beo  |^eo  bellringestre,  |;at  hig  beon  ariht 
geringde;  xlviii,  72,  11,  14;  Concordia {Anglia,  xiii),  1.  212, 
218,  247,  256,  274,  360,  408,  592,  725,  964;  Assmann,  i?omi- 
lies,  XIV,  1.  106,  Grein,  Bibl.  der  A.-S.  Prosa,  lu,  p.  1 68 .  This 
will  be  discussed  under  None. 

Length  of  Sunday.^ 

Both  the  seventh  and  first  days  of  the  week  were  rest-days 
under  the  old  dispensation  (Exodus,  xii,  16),  and  the  mean- 
ing of  "  Sabbatum  "  is,  therefore,  not  a  little  confused  in  the 
early  English  monuments.  Of  the  many  examples  that  pre- 
sent themselves,  I  select  a  few  from  the  Anglo-Saxon  Gospels: 
Matt.,  XII,  8, — Tov  aa/S/Sdrov, — Vulgate,  Sabbati,  Corpus  MS. 
restedaeges,  Hatton  MS.  restes-dayges,  Lindisfarue  Gloss,  to 
sunna-dse  and  to  saeternes-dgeg,  wses  "Ssera  Judea  suuna-dfeg ; 
Mark,  xv,  42, — TrapaaKevrj  o  eart,  Trpocrd^^aTov, — Vulg. 
Parasceve  quod  est  ante  Sabbatum ;  Corp.  Hat.,  |>8et  is  ser 
sseterdsege,  Rushworth  MS.,  Lind.  Gl.,  j^set  is  fore  sunna-dseg; 
Luke,  XXIII,  54, — (rd^^aTov  i'Tre(f)aaK€, — Vulg.,  Sabbatum 
illucescebat,  Corp.  Hat.,  sseterdseg  onlyhte.  Rush,  Lind.  Gl., 
sunnadseg  inlixade  (Rush,  -ende) ;  Luke,  xxiii,  56, — to  jxev 
ad/3l3aTov, — Vulg.,  et  quidem  Sabbato,  Corp.  Hat.,  on  ssetern- 
dseg,  Rush,  synna-dseg,  Lind.  Gl.,  sunna-dseg.    In  Bede,  Eccl. 

'  Most  of  the  material  given  in  this  discussion  has  been  already  printed 
by  me  in  an  Article  upon  "  The  Anglo-Saxon  Sabbath,"  Nation,  Vol.  50,  No. 
1448,  March  30,  1893. 


ANGLO-SAXON   D^EG-M^L.  23 

Hist,  III,  XIV  (17),  208,  2,  mention  is  made  of  "one  of  the 
rest-days  that  is  now  called  Sunday." 

This  consideration  of  the  regard  paid  to  Sunday  as  a  Jewish 
Sabbath  will  prepare  ua  for  the  discussion  to  follow.  Bede 
De  lemporum  Ratione,  vi,  M.  P.  L.,  90,  313,  directs  "  that  the 
English  Sabbath,  like  the  Jewish,  be  observed  from  evening 
to  evening."  The  Anglo-Saxon  laws  are  the  chief  testimony 
to  this  observance :  compare  Withred  (697  A.  d.),  Thorpe, 
A.  L.,  17,  Schraid,  16;  Theodore,  "  Penitentiale,"  xvii,  6, 
Thorpe,  A.  L.,  283;  xxxviii,  8,  Thorpe,  A.  L.,  298.  At  a 
later  day  the  Sabbath  rest  was  extended  to  include  the  time 
between  Saturday  at  None  and  Monday's  dawn  :  compare 
Edgar's  Laws,  ii,  5,  Schmid,  188,  Thorpe,  JL.i.,  112;  Canute, 
I,  14,  Schmid,  262,  Thorpe,  A.  L.,  157.  What  was  the  reason 
for  this  change  ?  Lingard  tells  us  [Hwtory  of  Anglo-Saxon 
Church,  ed.  1845,  i,  341) :  "At  a  later  period,  some  time 
before  the  reign  of  Edgar,  though  probably  no  change  had 
taken  place  in  the  ecclesiastical  computation,  the  freedom  of 
the  Sunday  was  enlarged  in  favor  of  the  working  population." 
This  could  be  debated ;  but  another  question  presents  itself. 
Why  did  Sunday  receive  honor  in  the  Anglo-Saxon  Church  ? 
Two  answers  are  ready  from  Anglo-Saxon  churchmen  : 

(1).  iElfric,  whose  conservatism  is  well  known,  holds  to 
the  teaching  of  the  Fathers  (Homilies,  ii,  206,  30) :  "  Satur- 
day was  called  rest-day  until  Christ's  passion.  On  that  day 
Christ's  body  lay  in  the  tomb,  and  he  arose  from  death  on 
Sunday,  and  this  day  is  the  day  of  rest  to  all  Christian  men, 
and  holy,  on  account  of  Christ's  resurrection.  We  must  ever 
celebrate  this  day  with  spiritual  honor,"  etc. 

(2).  There  were,  however,  other  churchmen  at  this  period 
who  were  not  unaffected  by  the  theories  that  had  filtered  into 
the  Church  a  few  centuries  before  (Alcuiu,  Lib.  de  Divinis 
OJiciis,  XXVII,  M.  P.  i.,  101,  §  487,  p.  1226).  One  of  these 
was  the  strong  advocate  of  the  Sunday  observance  in  the  col- 
lection of  homilies  classed  under  the  name  of  Wulfstan.  He 
agrees,  of  course,  with  the  views  of  -^Ifric  (xLiv,  222,  28), 


24 


FEEDERICK   TUPPER,   JR. 


but  to  him  the  Lord's  resurrection  was  not  the  only  thing 
that  made  Sunday  a  rest-day.  The  catalogue  of  Scriptural 
events  that  he  gives  shows  the  blending  of  the  Jewish  Sab- 
bath with  the  rest-day  of  the  new  dispensation  :  xliii,  210, 
10,  "On  this  day  (sunnan-dseg)  was  Adam  the  first  man 
created,  and  on  this  day  Moses  and  his  troop  crossed  the  Red 
Sea  dry-shod.  On  this  day  the  Lord  began  to  feed  the  people 
with  manna,  the  heavenly  meat.  The  Lord  said  :  '  Six  days 
are  given  you  to  labor,  but  the  seventh  is  the  holy  rest-day ; ' " 
XLIII,  211,  11,  "On  Sunday  was  Christ  baptized,  and  on  the 
same  day  the  Spirit  descended  upon  his  Apostles." 

The  Wulfstan  homilist  follows  the  laws  of  his  day  in  direct- 
ing that  the  holy  Sunday  be  observed  "  fram  non-tide  ])ses 
sseterndseges  o^  monandaeges  lihtincge"  (xliii,  207,  10). 
Compare  xliii,  205,  8 ;  208,  10  (the  very  words  of  Canute's 
law);  210,  3,  10;  211,  10,  15, 18,  28-29;^  212,  7;  XLiv  (37), 
219,  11,  25;  220,  1,  20;  222,  1,  14,  30;  225,  14,  27;  xlv 
(38),  230,  10;  l  (35),  272,  14;  lvii,  293,  2;  296,  30.  He 
had  other  than  legal  reasons  in  favor  of  the  correctness  of  this 
observance.  Very  strong  proof  is  found  in  the  testimony  of 
Nial,  the  Scotch  deacon  (Wulfstan,  xliii,  211,  27),  who  had 
enjoyed  the  exceptional  privilege  of  a  five-weeks'  visit  to 
Paradise,  and  had  declared  upon  his  return,  "  that  God  was 
violently  opposed  to  any  work  between  None,  Saturday  and 
Monday's  dawn."  Another  homilist  of  150  years  later  had 
even  stronger  support  (Morris,  Old  English  Homilies,  1st  Ser., 
E.  E.  T.  Soc,  Vols.  29,  43,  iv,  p.  44;  Early  English  Speci- 
mens, I ;  III,  A.  20,  80).  The  Lord  is  made  to  say :  "Arise 
now,  Paul,  arise;  I  grant  rest,  according  to  your  request  from 
Saturday  at  None  until  Monday's  dawn,  even  until  Domes- 
day." 

Sunday  was  doubtless  strictly  observed  among  the  Anglo- 
Saxons.  The  Laws,  in  many  places,  forbid  tradins:,  huntino- 
travel hng,  marriage  and  executions  upon  the  Lord's  Day. 
We  have  besides  a  remarkable  bit  of  evidence  from  the  early 
eleventh-century  Colloquy  of  JElfric,  Wright-Wiilker,  Vocabu- 


ANGIiO-SAXON   D.EG-MiEL.  25 

laries,  i,  92.  The  hunter  is  asked  :  "  Did  yon  iuint  to-day?" 
He  replies  :  "  I  did  not  because  it  is  Sunday,  but  yesterday  I 
hunted." 

The  Canonical  Hours. 

Bouterwek  has  devoted  a  chapter  of  his  Ccedmon  (Chap. 
VII,  pp.  CLXXix-cxcii)  to  "Das  Benediktiner  Officiura,"  and 
Fosbroke  in  his  British  Monachism,  3rd  Ed,,  1843,  Chap,  iv, 
p.  28  sq.,  has  discussed  in  detail  the  Concordia  Regularis 
[Constitutions  of  jEthehoold)} 

This  does  not  preclude  a  treatment  of  the  subject  from  a 
point  of  view,  so  different  as  my  own.  Consistently  with  the 
general  object  of  my  paper,  the  Canonical  Hours  will  be 
viewed  rather  as  divisions  of  the  temporal  day  than  as  points 
of  time,  having  no  significance  save  as  seasons  of  prayer,  and 
deriving  their  only  importance  from  the  scriptural  events  they 
recalled. 

The  history  of  the  Canonical  Hours  in  the  early  church  has 
been  fully  traced  (cf.  Smith,  Dictionary  of  Christian  Antiqui- 
ties, s.  V.  "  Hours  of  Prayer ") ;  a  few  citations  from  the 
Fathers  are  all-sufficient  to  show  their  origin.  Tertullian, 
"  De  Jejuniis,"  M.  P.  i.,  2,  Chap,  x,  p.  1007,  mentions  three 
Hours  of  Prayer,  "  tertia,"  "  sexta  "  and  "  nona  ; "  Cyprian, 
M.  P.  L.,  4,  559,  and  Clement  of  Alexandria,  M.  P.  G.,  2, 
455,  give  the  same  number;  Origen,  "De  Oratione,"  Chap. 
XII,  M.  P.  G.,  11,  p.  457,  names  "sexta  hora  (Acts  x,  9), 
mane  (Ps.  v,  4),  vesperum  (Ps.  cxl,  2),  and  nocturnum  (Mark, 
I,  35  ") ;  Jerome,  "  Epistles,"  22,  M.  P.  L.,  22,  p.  422,  five, 
"tertia,"  "sexta,"  "nona,"  "diluculum"  and  "vesperum;" 
but  in  "Epistle  30,"  loc.  cit.,  1119,  he  excludes  "diluculum" 
in  favor  of  "  media  nox  ; "  Apostolic  Constitutions  (end  of  4th 
Century),  Donaldson,  Edinburgh,  1870,  p.  247,  differs  from 

'  In  Modei-n  Language  Notes,  June,  1893,  I  have  endeavored  to  put  beyond 
question  the  identity  of  these  works;  and  to  show,  by  internal  and  external 
evidence,  that  jEthelwold  was  the  author. 


26  FREDERICK   TUPPER,   JR. 

Jerome  iu  substituting  "  gallicinium  "  for  "  diluculum  ; "  iu 
Benedictine  Rule  (c.  530),  M.  P.  L.,  QQ,  the  seven  Hours, 
"  matutinae,  prima,  tertia,  sexta,  nona,  vesperum  et  comple- 
torium,"  are  now  firmly  established,  and  the  lists  of  Gregory 
the  Great  (d.  604),  M.  P.  L.,  78,  p.  537,  and  of  Chrodegang 
(d.  766),  M.  P.  L.,  88,  1066  (cited  by  Bouterwek,  Ccedmon, 
CLXXXV)  are  complete.  ^Elfric  recognizes  the  antiquity  of  the 
Hours,  Pastoral  Letter,  30,  Thorpe,  A.  L.,  456-457 :  "Four 
synods  (in  this  case  the  four  great  Oecumenical  Councils) 
appointed  all  the  services  which  we  have  in  God's  ministry, 
at  mass,  at  matins,  and  at  all  the  Canonical  Hours "  ("  To 
maessan  and  to  uhtsaDge  and  to  eallum  tidsangum  "). 

With  this  short  sketch  of  the  Hours  before  us,  we  are 
better  prepared  to  consider  them  in  the  Anglo-Saxon  Church. 
I  mention  the  main  instances  of  their  occurrence  in  church 
literature : 

1.  Excerptions  of  Ecghert,  xxviii,  Thorpe,  A.  L.,  328  : 
"  Prima  est  nocturnalis  synaxis ;  secunda  prima  hora  diei ; 
tertia  ipsa  est  hora  quam  tertiam  vocamus ;  quarta  vero  sexta 
hora;  quinta  noua  hora  est;' 'sexta  autem  synaxis  vespera 
hora  est ; '  septimam  namque  synaxim  completorium  vocita- 
mus." 

2.  Benedictine  Rule,  Chap,  xvi :  "  Matutino  (Gloss,  '^^fter- 
sangum  ; '  Translation,  '  Dtegredsangum  '),  Prima  (Gloss  and 
Trsl.,  'Primsang'),  Tertia  (G.  T.,  'Uudernsang'),  Sexta  (G. 
T.,  'Middffigsang'),  Nona  (G.  T., '  Nousang '),  Vespera  (G.  T., 
'^fensaug'),  and  Completorium  (G.  T.,  '  Nihtsang ')."  ^ 

3.  Benedictine  Service,  Bouterwek,  Ccedmon,  cxciv,  "oErest 
on  serne  morgeu,  and  eft  on  undern-tid,  and  on  midne 
daeg,  and  on  non,  and  on  aefen,  aud  on  foranniht,  and  on 
uhtantiman."  Aerne  morgen  includes  Dsegredsang  and 
Primsang. 

'The  Translation  (Grein,  Bibl.  der  A.  S.  Prosa,  ii)  is  to  be  dated  about 
970  (cf.  Article  by  the  writer,  Modern  Langitage  Notes,  June,  1893),  but  the 
earliest  MS.  is  of  the  first  portion  of  the  11th  Century.  The  Gloss  (E.  E. 
T.  Soc,  90)  is  of  the  same  age  as  the  Translation. 


ANGLO-SAXON   D^G-MiEL.  27 

4.  Blickling  Homilies  (c.  971),  Morris,  p.  47  :  ''iErest  on 
serne  morgen,  oj^re  sij^e  on  undern,  jn-idde  si)>e  on  midne  dseg, 
feor|^an  si|^e  on  non,  fiftan  sij^e  on  tefen,  sixtan  s\\>a  on  uiht 
ser  he  rseste,  seofo|>an  si|>e  on  uhtan." 

5.  Concordia  Regularis  [Constitutions  of  JEthelirold) — no 
collected  account :— "  Matutina  "  ("iEftersang,"  "  Dsegred- 
sang  "),  "  Prim,"  "  Undern,"  "  Middseg,"  "  Non,"  "  Vespe- 
rum"  ("^^fen"),  and  "  Corapletorium"  (Logeraan,  1.  413, 
"  on  ytemystre  tide  riht  gesetre  "). 

6.  Cano7is  of  ^Ifric,  19,  Thorpe,  A.  L.,  p.  444 :  "  Uhtsang 
and  primsang,  undernsang  and  middsegsang,  nonsang  and 
sefensang  and  nihtsang  seofopan." 

7.  ^Ifric's  Pastoral  Letter,  31,  Thorpe,  A.  L.,  p.  457 :  "  Se 
forma  tidsang  is  uhtsang  mid  |^am  seftersang  ]>e  |>arto  gebyra^, 
primsang,  undernsang,  middsegsang,  nonsang,  sefensang,  niht- 
sang." 

For  general  notices  of  the  Canonical  Hours  in  the  Anglo- 
Saxon  Laws,  compare  Bouterwek,  Coedmon,  clxxix  sq. 

It  is  necessary  to  supplement  the  above  list  by  a  few  cita- 
tions, showing  that  the  Hours  are  rather  services  than  divisions 
of  time  : 

Schroer,  Benedictine  Rule,  7,  28  ;  33, 1 ;  xviii,  43,  11 ;  44, 
17;  XXX,  55,  18:  "on  gedafenum  tidum"  ("horis  compe- 
tentibus");  xxxvii,  61, 16-17,  "mid  heora  }^ygene  forhradian 
];a  regoliean  tida"  ("horas  canonicas");  xliii,  67,  17,  "to 
tidsange,"  Winteney  Vers.,  "to  Godes  j^enunge,"  Latin,  "Ad 
opus  Dei." 

^Ifric,  Homilies,  Thorpe,  ii,  160,  19  :  "Sum  munuc  wses 
unstse^^ig  on  Godes  lofsaugum,  and^  ne  mihte  his  tidsangas 
gestandan  mid  his  gebroSrura." 

WUlfstau,  Homilies,  xxxv  (30),  p.  171,  14:  "^t  aelcum 
tidsange;  lvi  (42),  p.  290,  17,  "and  ]>u  ahst  to  fyllene  ];ine 
seofon  tidsangas  under  (German,  "unter")  dseg  and  niht,  ]>sest 
is,  to  selcan  tidsange  seofon  pf  nf  ....  and  ^e  5e  his  dseg- 
sang  ctinne,  singe  }>one,  swa  he  oftost  msege,  and  his  credan 
ilome,  etc." 


28  FREDERICK   TUPPER,   JR. 


Previous  Treatment  of  the  Canonical  Hours. 

I  shall  review,  as  briefly  as  possible,  previous  discussions 
of  the  Anglo-Saxon  Hours. 

Spelman,  Concilia,  (1QS9),  577,  19,  gives  Latin  equivalents 
of  the  Saxon  names  of  the  hours ;  his  translation  of  '*  Uht- 
sang"  by  "Cantus  antelucanus"  is  interesting.  The  Benedic- 
tine Service  was  printed  in  an  Appendix  to  Hickes'  Letters  to 
a  Popish  Priest  (1705),  and  received  numerous  explanatory 
notes  from  the  hands  of  William  Elstob.  His  definitions  of 
the  Hours  are  suggestive,  but  not  always  correct : 

(1).  On  serne  morgen — Early  in  the  morning  at  break  of 
day  or  the  first  hour  (Prime) ;  (2).  Underntid — 3rd  Hour — 
Verstegan's  "  afternoon  "  translation  [Restitution  of  Decayed 
Intelligence,  p.  234)  is  disproved ;  (3).  Middseg — Midday ;  (4). 
Non — Hora  nona  (3  p.  m.);  (5).  ^fen — Even  (12th  hour), 
so-called  because  it  even'd  the  civil  day ;  (6).  Foranniht — 
probably  9  p.  m. ;  (7).  Uhtan — Midnight  (so-called  because 
the  twenty-four  hours  were  run  out). 

Elizabeth  Elstob,  Homily  on  the  Birthday  of  St.  Gregory 
(1709),  p.  40,  quotes  from  the  Psalter  of  St.  Augustine  (see 
M.  P.  L.,  xxxvii)  the  hymns  for  the  different  Hours.  The 
Editor  of  Sir  John  Fortescue's  work,  The  Difference  between 
an  Absolute  and  a  Limited  Monarchy  (1714),  p.  143,  note, 
places  Uhtsang  at  3  a.  m.,  jEfensang  at  9  p.  m.,  and  Nihtsang 
at  Midnight.  Johnson's  Canons  of  the  English  Church 
appeared  in  1720;  the  following  is  his  Cursus  :  Uhtsang — 
Mattins  or  Nocturns ;  Prime  Song — 7  o'clock  ;  Undernsong — 
9  o'clock  ;  Middaysong — 1 2  o'clock ;  Noonsong —  3  o'clock ; 
Evensong — 6  o'clock  ;  Compline — 9  o'clock.  Baron's  Notes 
to  his  Edition  of  Johnson  (1850)  will  be  considered  presently. 

Waterland,  in  his  MS.  Notes  to  Somner^ s  Dictio7iary,  availed 
himself  of  Johnson,  but  his  lists  of  the  Hours  were  drawn 
from  the  "Blickling  MS.,"  ^Ifric's  Cayions,  Wycliffe,  Hugues, 
De  Ecclesiae  Mysteriis  (1 2th  Cent.,  M.  P.  Ij.,  clxxvii).  Psalter 


ANGLO-SAXON   D^G-M^L.  29 

of  Gregoiy  the  Great  (cf.  Wanley,  Catalogue,  p.  172),  etc. 
Peck's  division  of  the  Roman  day  and  night  {Desiderata 
Curiosa,  1779,  Vol.  i,  224)  is  at  once  so  interesting  and  so 
minute,  that — although  it  is  not  in  every  case  applicable  to 
Anglo-Saxon  times — I  shall  follow  it  in  detail : 

"  PrimaVigilia — 1st  Hour  =  Solis  Occasus;  2nd  Hour  = 
Crepusculum  Vespertinum  or  Eyening  twilight;  3rd  Hour  = 
'0-v/re;  Service  =  Evensong. 

"  Secunda  Yigilia — 1st  Part  :=  Prima  fax  =  Candle  light ; 
2nd  Part  =  Prima  Nox;  3rd  Part^Concubium  or  Bed-time; 
4th  Part  =  Somnus  Tempestivus ;  5th  Part  =  Ad  Mediam 
Noctem  ;  Service — Officium  Completorium. 

"Tertia  Vigilia— 1st  Part  =  Media  Nox;  2nd  Part  =  De 
Media  Nocte;  3rd  Part  =  Gallicinium  =  2  a.  m. ;  4th  Part  = 
Conticinium  (Cock  now  silent) ;  Service — Officium  Matuti- 
num  Vesperum. 

"  Quarta  Vigilia — 1st  Part  =  Updi'i,  Diluculum  or  Dawn  ; 
2nd  Part  =  Crepusculum  Matutinum  ;  3rd  Part  ='H(W9  or 
Aurora — Morning  light;  4th  Part  =  Exortus  Solis  (G  a.  m.); 
Service — Officium  Horae  Matutinae  or  Matins. 

"  Hours  of  the  Day — Mane  Plenum  (6-9) — Service  = 
Primesong  ;  Terapus  Antemeridianum  =  Forenoon  (Under- 
noon  is  discussed  ;  see  infra) ;  Service  =  Terce  ;  Meridies 
(12-3) — 1st  Part  =  Medius  Dies;  2nd  Part  =  De  Meridie; 
Service  =:  Officium  Horae  Sextae;  Tempus  Postmeridianum  = 
Overnoon  ;  Service  =  Officium  Horae  Nonae." 

Hampson,  31.  A.  Kalendarium,  Glossary,  s.  v.  "  Hours," 
has  given  many  useful  references  to  the  Canonical  Services. 
Fosbroke's  division  of  the  Concordia  services  (British  Monach- 
ism,  p.  28  sq.)  is  as  follows  :  (1).  Unthsaug  (sic)  embraces 
Mattins  and  Lauds — Midnight  to  Primsang  (6  a.  m.,  Prime). 
(2).  Duties  from  Primsang  to  Undersang  (Tierce,  about  9  a. 
m.).  (3).  Undei-sang  to  IMiddsegsaug  (Sext,  about  12).  (4). 
From  Middaegsang  to  Nonsang  (Nones,  about  2  or  3  p.  m.). 
(5).  From  Nonsang  to  ^-Efensang  (Vespers,  Lucernarium, 
about  4  p.  m.).    (6).  From  ^Efensang  to  Nihtsang  (Complin, 


30  FREDERICK    TUPPER,    JR. 

2nd  Vespers,  7  p.  m.).  Baron,  in  his  excellent  note  to  the 
19th  Canon  of^EIfric  (1850  Edition  of  Johnson's  Cb/Zecf /on  o/ 
Laws  and  Canons,  i,  p.  393),  defines  the  Equinoctial  Hours 
thus :  Uhtsang'  (Midnight) ;  Lofsang  =^ftersang  or  Dsegred- 
lice  Lofsangas  (2-3  a.  m.) ;  Primsang  (6-7  a.  m.);  Undern- 
sang  =  Tertia  ('8-9  a.  in.);  Middsegsang  =  Sexta  (11-12  a. 
ra.) ;  Nonsang  (2-3  p.  m.) ;  ^fensang  (6-7  p.  m.)  ;  Comple- 
toriuni  (8-9  p.  m). 

With  Baron's  divisions,  my  own,^  in  the  main,  correspond : 
Uhtsang,  Lofsang  and  ^ftersang,  2-6  a.  m. ;  Prime,  6  a.  m.; 
Undern,  8-9  a.  m. ;  Middseg,  11-12  a.  m. ;  Non,  2-3  p.  m. ; 
^fen,  4—5  p.  ra. ;  Completorinm,  6  p.  m. 

My  Horology  table  shows,  however,  that  Undern  and  None, 
being  equally  distant  from  12  o'clock,  were  counted  usually  at 
9  a.  m.  and  3  p.  ra.  As  ^fen  is  the  11th  Hour,  I  have  placed 
it  from  4-5  p.  ra.,  and  Completorium,  the  12th  hour  at  6  p. 
m.,  but  the  services  of  these  periods  were  doubtless  later, 
probably  at  the  time  indicated  by  Baron.  Duraud,  Rationale, 
V,  2,  p.  138,  tells  us  that  "  under  Prime  two  hours  were 
reckoned,  the  first  and  second  (6-8  a.  m.);  under  Terce,  three 
(8-11  a.  m.) ;  under  Sext  or  Midday,  three,  the  sixth,  seventh 
and  eighth  (11  a.  m.-2  p.  m.) ;  under  None,  two  (2  p.  m.-4 
p.  m.);  Vespers  occupy  the  11th  (4-5  p.  m.),  and  Comple- 
torium, the  12th  (5-6  p.  m.).  But  Duraud  is  defining  the 
so-called  Canonical  Spaces, — to  be  distinguished  from  the 
several  hours.  Compare  Canonical  Hours,  Horstman's  Lives 
of  the  Saints,  E.  E.  T.  Soc,  87,  xxxvi,  p.  225,  1.  217  sq. ; 
"York  Hours  of  the  Cross,"  E.  E.  T.  S.,  71  (1879),  p.  82; 
Lay  Folks  Prayer  Book,  E.  E.  T.  S.,  105  (1895);  3Iinor 
Poems  of  Vernon  MS.,  E.  E.  T.  S.,  94  (1892),  p.  37. 

At  this  point  some  reference  to  Canonical  Hours  on  the 
Continent  is  necessary.  The  "  Gebet  and  Tischreden "  in 
Wackernagel's  Altdeutsche  Predigten  und  Gebete,  1876,  are 
frora  Basel  MS.,  B.  xi,  23,  of  14th  Century  (p.  561  sq.) : 

'  Let  it  be  remembered  that  these  are  Equinoctial  divisions  and  will  vary 
with  the  seasons  (of.  Horology,  supra). 


ANGLO-SAXON    DJEG-MML,.  31 

Rubrics,  p.  561,  "  Zii  metten  zeit  als  unser  herre  gevangen 
Avart;"  p.  562, 1.  50,  "Zu  prime  zit  alz  unser  herre  von  gerihtes 
stiinte  ;  "  p.  563, 1.  90,  "  Zu  tercie  zit  als  unser  herre  mit  ruten 
und  mit  geuscheln  geschlagen  wart ; "  p.  565, 1. 140,  "Zu  sexte 
zit  als  unser  herre  sin  cruze  zu  der  marter  trug ; "  p.  566,  1. 
205,  "  Zu  none  zit  alz  unser  herre  stunt  an  dem  cruze ; "  p. 
566, 1.  244,  "  Zu  nonzit  starb  Jesus  an  dem  crutz ; "  p.  568, 1. 
273,  "  Zu  vesperzit  als  unser  herre  aber  dem  cruzte  genomen 
wart;"  p.  570, 1.  364,  "Zu  completenzit  als  unser  herre  in  dz 
grap  geleit  wart."  The  Oxforder  Benediktinerregel,  Sievers, 
Halle,  1887  (Abdruck  aus  dem  Tubinger  DecanaU programn),^ 
contains  numerous  examples  of  the  German  names  of  the 
Hours. 

The  French  "  Heures  Canoniales"  will  be  cited  from  time 
to  time  in  connection  with  the  several  Hours. 

Number  and  Symbolism  of  the  Canonical  Hours. 

'  In  the  Roman  Breviary,  published  by  Pius  V  (1566),  and 
revised  by  Clement  VIII  (1592)  and  Urban  VIII  (1623) 
(Marquis  of  Bute,  1879),  the  division  of  the  ecclesiastical  day 
is  as  follows  (p.  235  sq.) :  Mattins  (subdivided  into  1st,  2nd 
and  3rd  Nocturns),  Lauds,  Prime,  Tierce,  Sext,  None,  Vespers 
and  Compline.  It  will  be  noticed  that  this  gives  eight  divisions 
instead  of  seven,  and  that  Mattins  and  Lauds  are  two  distinct 
tides.  Upon  the  relation  of  Mattins  (Uhtsang)  and  Lauds 
(Dsegredsang)  will  rest  much  of  the  discussion  to  follow. 

That  the  Canonical  Hours  should  be  seven  in  number 
seemed  to  early  churchmen  attested  by  the  scriptures  (Hickes, 
Letters  to  a  Popish  Priest,  Appendix) :  David  had  said 
{Psalms,  119,  164):  "Seven  times  a  day  do  I  praise  Thee 
because  of  Thy  righteous  judgments."  The  gifts  of  the  Holy 
Ghost  were  seven  in  number  (Luke,  xi,  26  ;  Matt.,  xii,  45). 

'This  version,  Cod,  Laud  Misc.,  237,  Bodleian,  is,  like  the  "  Winteney," 
a  feminine  one,  traced  by  Sievers,  p.  ix,  to  the  Eberbach  circle  of  Nunneries, 
and  bears  the  stamp  of  the  14th  Century  speech  of  South  and  Middle  Nassau. 


32  FEEDERICK    TUPPER,    JR. 

A  just  man  falleth  seven  times  a  day  and  riseth  again 
(Proverbs,  xxiv,  16).  Tliere  were  seven  deadly  sins  (Prov- 
erbs, XXVI,  25),  seven  trumpets  of  Jericho  (Joshua,  Vi),  seven 
stars,  seven  churches,  and  seven  golden  candlesticks  (Revela- 
tions, i).  Each  of  these  all-convincing  arguments  from 
example  would  be  cited  by  ritualist  or  homilist. 

The  reason  for  eight  hours  is  given  by  Durand,  Rationale, 
V,  1,  p.  137 :  "  Esdras  divided  day  into  1st,  3rd,  6th  and  9th 
Hours,  night  into  vespers,  completorium,  nocturns  and  dilu- 
culum  (laudes  matutinae)."  The  prompt  observance  of  the 
Lauds  at  dawn,  demanded  by  the  Benedictine  Rule  (xvi),  was 
in  Durand's  day  complied  with  only  by  those  who  were 
blinded  by  a  halo  of  apocryphal  glory  (compare  Durand,  v, 
4,  1,  p.  152). 

Let  us  now  consider  the  changes  in  the  "septenarius  sacra- 
tus  numerus  "  occasioned  by  an  imperfect  conception  of  the 
relation  between  the  midnight  confessional  and  the  morning 
Lauds.  Gregory  of  Tours  (540-594),  Historia  Francorum, 
VIII,  par.  387,  M.  P.  L.,  71,  p.  459:  "  Expergefactus  vero 
circa  medium  noctis  cum  ad  cursum  reddendum  surgerem." 
"Ad  cursum  reddendum  "  cannot  be  taken  strictly  as  placing 
Midnight  among  the  Canonical  Hours,  for  Gregory,  a  reliable 
authority  on  account  of  his  work.  Be  Cursibits  Ecclesiastis, 
gives  in  his  Vitae  Fatrum,  par  1187,  M.  P.  X.,  71,  p.  1043, 
an  assured  place  to  Matins.  Chrodegang,  M.  P.  L.,  88,  1066, 
couples  Matins  with  Diluculum  and  makes  no  mention  of  the 
Midnight  Vigil. 

The  Benedictine  Rule  (viii,  xi,  xvi)  does  not  include  Uht- 
sang  or  Vigils  among  the  Canonical  Hours,  and  therefore  does 
not  appear  to  observe  with  it  the  same  strictness  as  with  the 
others.  It  could  be  shortened  to  insure  a  prompt  beginning 
of  the  Matins  at  day-break ;  and,  in  order  that  the  monks 
might  not  be  deprived  of  their  meed  of  sleep,  they  were  not 
compelled  to  rise  promptly  at  Midnight  ("  ut  modice  amplius 
de  media  nocte  pausentur ").  ^ftersang  or  Doegredsang 
(Matutini)  is,  however,  always  a  distinct  Canonical  Hour  in 


ANGLO-SAXON   D^G-MiEL.  33 

the  Rule ;  a  collection  of  examples  from  both  the  Translation 
(Schroer,  Bihliothek  der  A.  S.  Prosa,  ir)  and  the  Gloss  (Loge- 
man,  E.  E.  T.  Soc,  90)  will  show  plainly  the  relation  it  bore 
to  Uhtsang : 

(Translation). 

Uhta— IX,  p.  33, 1.  7,  uhtsang  ("  Winteney,"  43, 19,  utsang) ; 

VIII,  32,  47,  sefter  ];am  uhtsange  (post  vigilias) ;  viil,  32,  20, 
se  ferest  \>ses  uhtsanges  ("  Winteney,"  43,  12,  |>8es  nhtsanges 
time)  =  hora  vigiliaruiu ;  viii,  32,  21,  betwyh  |;8eni  uhtsange 
and  ]>sem  dasgredsange — no  lemma ;  ix,  33,  1 7,  set  J^sem  uht- 
sange ("  Winteney,"  45,  3,  sefter  j^an  uhtsangan)  =  in  vigiliis; 

IX,  34,  3,  se  nihtlica  uhtsang  =  vigilie  nocturne ;  x,  34,  5 
(Rubric),  Hu  on  Sumere  seo  nihtlice  tid  to  healdenne  sy 
("  Winteney,"  45,  13,  hu  me  sceall  singe  uhtsang  on  Sumer- 
liche  time)  =  Nocturna  laus,  etc.,  etc. 

Dsegred — viii,  p.  32,  1.  21,  and  ]>sem  daegredsange — no 
lemma;  viii,  33,  1,  daegredsange  =  matutini ;  xi,  35,  23, 
deegeredsang  =  matutinos ;  xi,  36,  10,  dsegredsanges  =  matu- 
tinorura  solemnitas;  xiii,  37,  5,  dsegredsanges  Aveor^ung  = 
matutinorum  solempnitas,  etc.,  etc. 

(Gloss). 

Uhta — VIII,  p.  37,  1.  8,  sefter  uhtsange  =  post  vigilias ; 
VIII,  37,  12,  tid  uhtsanga  ^  hora  vigiliarum  ;  ix,  38,  15,  set 
uhtsangum  =  in  vigiliis;  ix,  39,  8,  nihtlice  uhtsangas  =  vigi- 
lie nocturne;  x,  40,  3,  to  nihtlicum  uhtsangum  =  ad  vigilias 
nocturnas.  Compare  xi,  40,  8  ;  xv,  45,  14 ;  xvi,  46,  9 ; 
XVII,  47,  1 ;  xviii,  49,  7 ;  xviii,  51,  7. 

^ftersang — viii,  37,  14,  merigenlice  lofsang  =  matutini ; 
XI,  41,  15,  mergenlice  lof=  matutinos;  xii,  42,  9,  on  mer- 
genlicura  lofsangum  =  in  matutinis ;  xiii,  43,  1,  seftersanga 
=  matutinorum ;  xvii,  47,  1,  meriendlice  lofsaugas  sefter- 
sanges  =  matutinis.  Compare  xiii,  44,  6;  xv,  46,  5;  xxxv, 
66,  13. 

With  the  above  must  be  compared  the  glossed  text  of  the 
Concordia  Regularis  {Anglia,  xiii),  whose  author  ^thelwold 
3 


34  FREDERICK   TUPPER,   JR. 

was  the  translator  of  the  Benedictine  Rule  {Modern  Language 
Notes,  June,  1893) : 

Concordia,  1.  220,  449,  523,  933,  Uhtsang  =  nocturna ; 
1014,  uhtsanglic  =  nocturnus ;  1.  449,  450,  528,  663,  904, 
944,  974,  8eftersang  =  matutiua;  476,  {eftersmgallice^matu- 
tinales;  243,  to  uhtHcum  lofsangum  =  ad  matutinales  laudes; 
388,  689,  870,  dsegredsang  =  raatutinus;  507,  dsegredlice 
lofu. 

In  the  other  Anglo-Saxon  lists  of  Canonical  Hours,  we 
have  quite  a  different  arrangement.  In  the  Benedictine  Service 
(Bouterwek's  Ccedmon,  i,  clxxi)  and  the  BlicUing  Homilies, 
Uhtsang  is  one  of  the  Hours  (cf.  the  "  nocturnalis  synaxis  "  of 
Ecgbert),  but  Daegredsang  or  ^ftersang  has  become  a  part 
of  the  ^r-morgen  service.  In  the  Canons  and  Pastoral  Letter 
of  ^Ifric,  Dffigredsang  is  united  with  Uhtsang  as  the  "^fter- 
sang  l^e  J^arto  gebyra-S."  In  the  last  case,  which  is  by  far  the 
more  natural  change  (compare  Bede's  Ecclesiastical  History, 
IV,  VIII,  Miller's  Ed.,  p.  284,  1.  9),  Uhtsang  assumes  the 
meaning  of  Matins.  In  either  case  Uhtsang  has  risen  to 
the  dignity  of  a  Canonical  Hour,  a  position  that  it  never  held 
in  the  Benedictine  Rule. 

The  order  of  services  in  the  Concordia  is  as  follows :  "  Three 
orations,  followed  by  Nocturns,  to  which  were  added  its  Lauds; 
then  the  Matutinales  Laudes  were  sung  in  the  time  between 
dawn  and  sunrise  (in  lucis  crepusculo),  Prime  beginning  with 
the  light  of  day."  Nothing,  however,  is  said  of  an  "  early 
morning  service,"  including  Dsegred  and  Prime  (Fosbroke, 
British  Monachism,  p.  29).  The  Concordia  is  closely  followed 
by  the  monks  mentioned  in  the  glossed  Colloquy  of  ^Ifric 
( Wright- Will ker,  Vocabularies,  i,  101):  "  Manega  pingc  ic 
dyde.  on  ];isse  niht  ]^a  ]?a  cnylle  ic  gehyrde  ic  aras  on  minon 
bedde  and  eode  to  cyrcean  and  sang  uhtsang  (nocturnam)  mid 
gebrojn'um  sefter  }>a  we  sungon  be  eallum  halgura  and  dsegredlice 
lofsangas  (matutinales  laudes)  sefter  j^ysum  prim,  etc." 

The  order  of  services  in  all  cases  remained  the  same ;  the 
difference  between  them  was  only  one  of  name. 


ANGLO-SAXON  DiEG-M^L.  35 

To  sum  up,  I  have  shown  that  Uhtsang  or  Nocturus, 
formerly  only  Vigils,  became  a  separate  Canonical  Hour  in 
the  Anglo-Saxon  Church,  and  that,  although  Uhta  might 
include  Nocturns  and  Daegredsang,  or  ^r-morgen  include 
Daegredsang  and  Prime,  the  strict  number  of  Hours  never 
exceeded  seven. 

The  Hours  of  the  Canons  were  fraught  with  symbolism  to 
the  mediaeval  monk.  Not  only  was  a  special  significance  given 
to  each  period  by  some  circumstance  in  the  Saviour's  passion, 
but  the  stages  of  the  world  and  the  periods  of  human  life  were 
represented  by  the  Hours. 

^Ifric,  Homilies,  ii,  74,  translating  from  Gregory's  19th 
Homily,  M.  P.  L.,  76,  1154  (Forster,  "  Ueber  die  Quellen 
von  ^Ifrics  Exegetischen  Homiliae  Catholicae,"  §  4^,Anglia, 
XVI,  3),  tells  us,  in  connection  with  the  Parable  of  the  Vine- 
yard :  "  Eornostlice  se  ser-merigen  wses  fram  Adam  o^  Noe, 
se  undern  fram  Noe  o^  Abraham,  se  middseg  fram  Abraham 
o"S  Moysen,  se  non  fram  Moyse  o^  Drihtnes  to-cyme,  seo 
endlyfte  tid  fram  Drihtnes  acennednysse  oS  ende  Ibises  mid- 
daneardes."    Compare  Durand,  Rationale,  v,  1,  p.  137. 

^Ifric  continues  (ii,  76) :  "  We  magon  eac  'Sas  ylcan  mis- 
licnyssa  Ssera  foresaedra  tida  to  anum  gehwylcum  menn  |^urh 
his  ylda  tidum  todaelan.  Witodlice  ures  andgites  merigen  is 
ure  cildhad,  ure  cnihthad  swylce  undern-tid,  on  ];am  astih^ 
ure  geogoS,  swa  swa  seo  sunne  de^  ymbe  bsere  Sriddan 
tide;  ure  fulfremeda  waestm  swa  swa  middseg,  forSan  ^e  on 
midne  daeg  bi'S  seo  sunne  on  ^am  ufemestum  ryne  stigende 
swa  swa  se  fulfremeda  wsestm  bi^  on  fulre  strencbe  j^eonde. 
Seo  non-tid  bi^  ure  yld  for^an  "Se  on  nontid  asihiS  seo  sunne, 
and  "Sses  ealdigendan  mannes  msegen  bi^  wanigende.  Seo 
endlyfte  tid  biS  seo  forwerode  ealdnyss  }?am  dea^e  genealse- 
cende,  swa  swa  seo  sunne  setlunge  genealaeh^  on  j^ses  daeges 
geenduuge." 

This  interpretation  of  the  Parable  is  repeated  in  Kentish 
Sermons  (Laud  MS.  471),  "Dominica  in  Sexagesima,"  0.  E. 
Miscellany  (E.  E.  T.  S,,  50,  p.  34).     Durand,  Rationale,  v,  1, 


36  FREDERICK   TUPPER,   JR. 

137,  institutes  the  same  comparison :  (1).  Infantia  =  Matutinae 
Laudes.  (2).  Pueritia  =  Prima.  (3).  Adolescentia  =  Tertia. 
(4).  Juventus  =  Sexta.  (5).  Senectus  =  Nona.  (6).  Seni- 
um =  Vesperae.     (7).    Decrepita  Aetas  =  Completorium. 

Each  Canonical  division  will  now  be  considered  in  turn, 
and  the  introductory  discussion  supplemented  by  matter  more 
appropriate  to  the  consideration  of  the  several  hours  than  to  a 
general  view  of  the  whole. 

Uhta. 

The  etymology  of  the  word  Uhta,  given  by  Elstob  (Appen- 
dix to  Hickes'  Letters  to  a  Popish  Priest),  is  ingenious  enough 
to  deserve  notice:  "Gothic  uhtwo  and  Hunic  otta  (Norse) 
convince  us  that  Uhta  derived  its  name  from  the  fact  that  the 
four  and  twenty  hours  were  run  out  and  the  civil  day  was 
compleat."  Elstob  suggests  also  a  connection  with  "  uhtelun 
(sic),  timebant,  Mark,  xi,  32,  uht-tid  being  the  dread  time 
of  night  and  full  of  horror."  Grimm,  Teutonic  Mythology, 
Stalleybras,  ii,  747,  regards  the  root  as  unexplained.  Later 
scholars  seem  well-agreed  over  its  history  :  Uhta,  dawn  ;  Old 
Norse,  otta;  O.  H.  G.,  uhta;  Gothic,  uhtwo;  uhteigs  <  Ger- 
manic type,  un;;^twon  <  Idg.  base,  nqtun  >  Sanskrit,  aktu 
(brilliance) ;  Greek,  a/crt?  (beam)  (Fick,  Worterbuch  der  Indo- 
germanischen  Sprache,  1876,  vii,  9,  V,  297  ;  Kluge,  Nominale 
Stammbildung,  p.  140).^ 

Grimm  (loc.  cit.)  gives  the  time  of  Uhta :  "The  very  first 
glimmer  of  dawn,  or  strictly  speaking,  that  which  precedes  it, 
the  latter  end  of  night,  is  expressed  by  the  Gothic  uhtwo 
(Greek,  evwxov),  Mark,  i,  35."  The  Vulgate  reads  here 
"  mane  noctu  valde,"  and  the  Anglo-Saxon  versions,  "  swij^e 
ser."  Spelman's  translation  of  Uhtsang,  "  Antelucanus " 
{Concilia,  577)  is  correct,  and  true  of  all  Saxon  observance. 

^  George  Hempl,  Modern  Language  Notes,  November,  1891,  derived  N.  H. 
G.  niiclitern  from  ne-uolit-nar-in,  the  third  element  appearing  in  N.  H.  G. 
nahren.  The  use  mentioned  by  Fick  (loc.  cit.)  in  M.  H.  G.  supports  this 
view  (cf.  Ije-Ker,  Mittelhochdeutsches  Worterbuch,  1876,  s.  v.  "  Uht-weide"). 


ANGLO-SAXON  D^G-M^L.  37 

JElfric's  Vocabulary,  Wright-Wiilker,  129,  32,  gives — like 
JElfric's  Canons  and  Pastoral  Letter — Matutinura  as  the  Latin 
equivalent  of  Uhtgebed  (cf.  Wright-Wiilker,  175,  40). 

It  is  difficult  to  define  closely  the  position  of  Uhta.  In 
ecclesiastical  usage,  it  varied  at  different  seasons  of  the  year 
{Benedictine  Rule,  Chap,  viii) ;  but  it  meant  doubtless,  to 
churchman  and  layman,  the  darkest  portion  of  the  night, 
the  hour  before  the  dawn  (Wright-Wiilker,  Vocabularies,  450, 
3,  Matutinum  =  Uht-tid  sive  beforan  dsege;  Beowulf,  126, 
Andreas,  235,  1390,  Elene,  105,  on  uhtan  mid  serdasge; 
Satan,  404-406,  465,  on  uhtan  ser  daegrede),  the  time  asso- 
ciated in  Anglo-Saxon  poetry  with  "eald  uhtsceaj^a"  (Beowulf  j 
2271)  and  "ealdes  uhtflogan  "  (Beowulf,  2760). 

One  meaning  that  Uhta  could  never  assume  has  been 
ascribed  to  it  by  Thorpe  and  Bouterwek.  In  ^Ifric's 
"  Homily  on  the  Assumption  of  St.  John,  the  Apostle," 
Thorpe,  i,  74,  we  are  told  that  the  Apostle  "  on  Sunnan-uhtan 
aerwacol  (Thorpe,  *at  sunrise,  early  rising')  to  ]>8ere  cyrcan 
com  and  |;am  folce  from  haucred  o^  undern  Godes  gerihta 
Iserde  and  him  msessau  gesaug."  ^Ifric  uses  the  expression, 
"  sunnan-uhtan  "  again  in  his  Pastoral  Letter,  44: :  "And  ge 
sculon  singan  sunnan-uhtan  and  msesse-uhtan,  etc."  Wilkins, 
Leges  Anglo-Saxonicae  (1721),  p.  161,  renders  this,  "ad  solis 
ortum  et  missae  initium."  Thorpe,  A.  L.,  461,  translates: 
"And  ye  should  sing  sunrise  matins  and  mass  matins."  Bou- 
terwek's  rendering  [Ccedmon,  CLXXXii)  is  similar:  "Und  ihr 
sollt  singen  die  Metten  bei  Sonnenaufgang  und  die  Friih- 
messe." 

There  are  many  reasons  why  Sunnan-uhtan  should  not  be 
rendered  "sunrise."  (1).  Uhtsang  must  end  at  dawn,  and  the 
period,  Uhta,  always  precedes  the  light.  (2).  The  context  in 
the  Homily  passage  shows  that  Sunnan-uhtan  can  mean  only 
Sunday  morning  before  day  (notice  that  the  period  precedes 
Hancred).  Sweet,  Anglo-Saxon  Reader,  14a/299,  Gloss,  283, 
and  Bright,  Anglo-Saxon  Reader,  p.  213,  Note  to  p.  84,  10-11, 
give  the  proper  meaning.     (3).  John's  action  was  so  common 


38  FREDERICK   TUPPER,    JR. 

among  holy  men  that  there  can  be  little  doubt  of  the  time  of 
these  devotions.  Bede  tells  us,  Ecclesiastical  History^  iii,  x, 
Miller,  p.  188,  7  :  "Saegdon  l^aette  |?a  men  ]^a  hit  cu^on  j^aet 
he  oftost  fram  j^aere  tide  ];8es  uhtlican  lofsonges  o^  hluttorne 
daeg  in  gebedum  astode  awunade."  Id.,  rv,  xxi,  318,  22 : 
"  Symle  gif  hire  hefigre  untrymnesse  ne  bewere  of  J^sere  tide 
uhtsanges  oS  hluttorne  dseg  in  cirican  in  halgum  gebedum 
stod."  Compare  ^Ifric's  Lives  of  the  Saints,  Skeat,  xv,  95, 
Bright's  Reader,  101,  13.  (4)  The  use  of  "suunandagum  and 
msessedagum"  (Blickling  Homilies,  47)  makes  clear  the  mean- 
ing of  "  Sunnan-uhtan  and  Maesse-uhtan ; "  and  a  passage 
from  Wulfstan's  Homilies  (Napier,  lviii,  p.  305,  1.  21)  is 
conclusive :  "  Nagan  Isewede  men  |>urh  hsemed  |;inge  gif  hi 
Godes  miltse  habban  willa];  wifes  gemanan  sunnan-nihtum  ne 
maesse-nihtum  ne  wodnes-nihtum  ne  frige-nihtum."  Anglo- 
Saxon  Chronicle,  D.  1021,  "  Cristes  maesse-uhtan"  can  mean 
only,  "on  Christmas  before  day."  Thus  the  expressions 
"  Sunnan-uhtan  and  Maesse-uhtan  "  are  to  be  translated,  "  at 
Uhta  on  Sunday  and  Mass-days."^ 

A  very  peculiar  use  of  the  word  is  found  in  the  Leechdoms, 
II,  346  :  "  On  gang  |;e  aweg,  gang  eft  to  ]?onue  dseg  and  niht 
furjmm  scade,  on  j^am  ilcan  uhte  gang  eerest  to  ciricean."  It 
should  be  noted  that  this  striking  expression,  "]>onne  dseg 
and  niht  scade"  (cf.  Leechdoms,  ii,  116,  18;  ii,  356,  6),  has 
a  classical  origin  ;  compare  Durham  Ritual,  p.  36,  9  :  "  Deus 
qui  diem  discernis  a  nocte"  (Gloss:  "God  Sv^ — gesceadas  fram 
nsehte");  Ibid.,  p.  182:  "Qui  separasti  luceni  a  tenebris" 
(Gloss :  "  'Sv  'S.  gesceadest  liht  fram  ^iostrum  "). 

"^r  uhton "  [Leechdoms,  in,  20),  rendered  wrongly  by 
Cockayne,  "  before  sunrise,"  is  equivalent  to  the  Gothic  "  air 
uhtwon  "  (Mark,  I,  35),  and  has  the  same  meaning  as  "  forau 
to  uhtes"  (Cockayne,  Narratiunculae,  p.  15). 

A  few  other  instances  of  the  word's  occurrence  may  be  cited  : 
On  the  24th  Moon  "  on  uhtan  jod  mona  blod  laetan  "  (Leech- 

^The  times  of  mass  are  given  in  MS.  Caligula,  A.  15,  fol.  140b,  A. 
Napier,  "Altenglische  Kleinigkeiten,"  Anglia,  xi,  7. 


ANGLO-SAXON   DiEG-M^L.  39 

donis,  III,  196,  4) ;  "On  uhtatide"  (Bede's  Ecclesiastical  His- 
tory, Capit.  4,  XIV,  Miller,  18,  33),  and  "In  uhttide  se  steorra 
setywde  se  is  cometa  nemned  "  (Ibid.,  iv,  xvi.  Miller,  300,  1); 
Martyr  Book,  May  9  {Shrine,  83),  ponne  ganga^  pa.  seofon 
steorras  on  uhtan  upp  and  on  aefen  on  setle. 

Uhta  in  Middle  English. 

Uhta  did  not  live  long  in  the  language,  and,  unlike  many 
of  the  other  Canonical  Hours,  it  preserved  to  the  last  its 
original  meaning.  A  few  of  the  Bradley-Stratmann  examples 
will  show  this :  Orm  is  describing  the  vision  of  Joseph  the 
Carpenter  (1.  2483) : 

"And  Godes  engell  cotnm  him  to 
Onn  uhtenn  )>aer  he  sleppte." 

And  again  (Ibid.,  5381) : 

"  His  Crist  ras  upp  oflF  deehe 
Onn  uhtenntid  to  )>ridde  daeg." 

In  Ancren  Riwle,  Morton,  p.  20,  Uhtsang  ^  has  the  meaning 
of  Nocturns. 

Hancred. 

In  the  Apostolic  Constitutions,  Viii,  34,  Cockcrowing  is 
mentioned  as  one  of  the  regular  Hours  of  Prayer :  "At  Cock- 
crowing,  because  that  hour  brings  the  good  news  of  the 
coming  on  of  the  day  for  the  operations  proper  to  light." 
In  Anglo-Saxon  days,  it  was  still  a  time  of  devotion  :  Byrht- 
fer^,  Handhoc,  124,  Anglia,  viii,  319  :  "  Galliciuium  ]?8et  ys 
Hancred  ]>on  sceolou  gode  munecas  arisan  and  gode  singan ;" 
Life  of  St.  Guthlac,  by  Felix  of  Croylaud,  Chap,  vi,  Goodwin, 
p.  42  :  "  ©a  gelamp  hit  sumre  nihte  \>a.  hit  waes  hancred  and 

'  It  is  possible  that  Oughtred  (pr.  Ot^-red),  the  name  of  an  English  divine, 
1574-1660  {Encyclopcedia  Britannica,  s.  v.),  may  be  derived  from  Uht-red 
(cf.  Daeg-red) ;  but  the  non-occurrence  in  literary  English  of  the  demanded 
form,  and  the  changed  meaning  of  Uhta  make  one  hesitate. 


40  FREDERICK   TUPPER,   JR. 

se  eadiga  wer,  GuSlac,  his  uhtgebedum  befeal,  |>a  wses  he 
ssemninga  mid  leohte  slaepe  swefed ; "  Reden  der  Seelen,  1.  66, 
Grein,  i,  p.  201  : 

"  Sceal  ic  ]>e  nihtes  swa  )>eah  nede  gesecan 
Synnum  gesargod  and  eft  sona  fram  ]>e 
Hweorfan  on  haucred  |?onne  halige  men 
Lifieudum  gode  lofsang  do's." 

The  common  meaning  of  Hancred  is  shown  clearly  in  the 
^Ifredian  version  of  the  Cura  Pastoralis,  Chap,  lxxiii,  Sweet, 
p.  458  :  "  Dees  cocces  "Seaw  is  ^set  he  micle  hludor  sing^  on 
uhtan  ^onne  on  dsegred.  Ac  -Sonne  hit  nealsecS  dsege  ^onne 
sing^  he  smalor  and  sraicror."  Compare  with  this  Gregory's 
Latin,  XXXIX,  M.  P.  L.,  77,  124. 

Hancred  usually  indicates  Gallicinium.  "  On  Hancrede  " 
translates  the  Vulgate  "Galli  Cantu"  (Mark,  xiii,  35);^  and 
the  word  appears,  Leechdoms,  iii,  266,  in  a  connection  that 
leaves  but  little  doubt  of  its  meaning  :  "  Gif  he  (mona)  j^onne 
sefter  sunnan  setlunge  ontend  by^,  o\>]>q  on  middere  niht,  o)>}>e 
on  hancrede,  ne  by^  he  nsefre  niwe  geteald."  Compare  Bede's 
Ecclesiastical  History,  iv,  xxiv,  Miller,  338,  24,  ymb  honcred ; 
Anglo-Saxon  Chronicle,  D.,  Anno  795,  betwux  hancraede  and 
dagunge;  ^Ifric's  Homilies,  ii,  334,  30,  betwux  hancrede; 
II,  334,  35,  ealle  ^a  niht  o^  hancred.  The  passage,  Leech- 
doms.  III,  6,  presents  a  difficulty  : 

"And  |?onne  oniht  |>onne  sumor  on  tun  gseS  on  mergen 
]>onne  sceal  se  man  wacyan  ealle  ]>a  niht  ]>e  J^one  drenc  drin- 
can  wille  and  |^onne  coccas  crawan  forman  sy^e  |;onne  drince 
he  gene,  o|>re  si^e  |>onne  daeg  and  niht  scade,  }?riddan  si^e  j^onne 
sunne  upga  and  reste  hine  syp>]>an." 

Cockayne  takes  "  forman  sy]:'e  "  with  "  crawan  ;  "  but  the 
meaning  of  "  first  cockcrow "  (infra)  and  coordination  in 
the  above  passage  show  that  the  adverbial  phrase  qualifies 
"  drince." 

Hancred,  however,  was  not  only  in  the  morning  before 
day.    In  the  "  Glosses  "  of  Mone's  Quellen  und  Forsc/mngen, 

^  Here  the  Lindisfarne  MS.  reads :  "  On  uhte  tide  and  on  honcroed." 


ANGLO-SAXON  D^G-MiEL.  41 

B.  4677,  Galli-Cantu  is  glossed  by  "  cwyld-setene,"  which  is 
elsewhere  the  gloss  of  Conticinium  {infra,  s.  v.);  and  in  the 
Vocabulary  of  iElfrie,  Wright-Wiilker,  175,  36,  Hancred 
translates  Gallicinium  vel  Conticinium,  the  last  named  being 
defined  as  the  third  division  of  the  night  (Beda,^  and  Byrht- 
fer^ ;  see  supra).  Now  it  is  possible  to  regard  Conticinium 
as  occupying  also  a  place  in  the  early  morning — the  case, 
sometimes,  in  antiquity  (Lalamantius,  "  De  Tempore,"  Thes. 
Graec.  Ant,  1049) ;  but  it  is  more  natural  to  suppose  that  it 
retained  its  early-uight  position  ("  cwyld-setene  "  could  never 
have  referred  to  a  morning  hour),  and  was  the  first  of  the 
three  cock-crows  mentioned,  Leechdoms,  ii,  294,  5.^  Conti- 
cinium is  doubtless  the  hour  referred  to  in  the  Historical 
Fragment,  MS.  Cott.  Caligula  A.,  xiv,  Leechdoms,  iii,  424, 
where  a  miracle  "  embe  forman  hancred  "  is  described.  Symeon 
of  Durham,  who  tells  the  same  story  (Arnold,  Rolls  Series,  n, 
8),  puts  the  time  at  "  intempesta  noctis  quiete,"  the  dead  of 
night. 

Later  cock-crows  are  helpful  here.  Chaucer  tells  us  the 
time  of  the  third  cock-crow  (Reeve's  Tale,  A.  4233) : 

"  Till  that  the  thridde  cok  began  to  singe 
Aleyn  wax  wery  in  the  dawenynge." 

Shakspere  mentions  a  first  cock-crow  (Mid.  N's  Dream,  ii,  1, 
267;  1  Henry  iv,  ii,  1,  20;  Lear,  iii,  iv,  121),  probably  at 
Midnight,  a  second  cock-crow  at  3  o'clock  (Romeo  and  Juliet, 
IV,  4,  3 ;  Macbeth,  ii,  3,  22 — Note  in  Variorum  Ed.),  and  a 
morning  cock-crow  (Hamlet,  i,  2,  218).  Shakspere's  cocks 
had  been  drilled  in  Tusser's  barnyard — Five  Hundred  Pointes 

*  In  Matt.,  XIV,  25,  Avhere  "  embe  t'one  feorban  hancred  "  renders  "  Quarta 
vigilia,"  the  cock  is  supposed  by  the  translator  to  crow  at  every  watch  ;  cf. 
0.  E.  Homilies,  2nd  Ser.,  vi,  Morris,  E.  E.  T.  Soc,  53,  39 :  "  On  l>is  niht 
he's  feower  niht  wecches.  Biforen  even  he  belimpe^  to  children.  Midniht 
...  to  frumberdlegges,  hanecrau  .  .  .  t»ow\iene  men,  morgewile  to  aide  men." 

Compare  Theocritus,  Idyl.,  xxiv,  Lang's  Translation,  1892,  p.  128,  "The 
cocks  were  now  but  singing  their  third  welcome  to  the  earliest  dawn." 


42  FREDERICK   TUPPER,   JR. 

of  Good  Hmbandrie,  74,  Eng.  Dialect  Society,  21  (1878),  p. 
165  (cf.  Hazlitt's  Ed.  of  ^rsind! s  Popular  Antiquities,  ii,  34). 

"At  midnight,  at  three,  and  an  hour  near  day 
They  utter  their  language  as  well  as  they  may." 

Compare  Hazlitt,  1.  c,  for  other  examples.^ 

The  Anglo-Saxon  Hancred  may  be  properly  regarded  as 
the  last  portion  of  Uhta,  and  be  placed  roughly  at  about  an 
hour  before  Dsegred  or  Dawn. 

On  jEi^ne  Morgen. 
I.  Dcegred. 
II.  Prime. 

^r-morgen  may  be  regarded  as  extending  from  Dawn  to 
Undern  (Mid-morning).  I  have,  therefore,  included  under  it 
the  two  Canonical  divisions  of  Dsegred  and  Prime.  A  number 
of  examples  of  the  rather  generic  term,  ^r-morgen,  are  given : 

Anglo-Saxon  Chronicle,  A°.  538,  A.,  fram  fer-mergeune  o^ 
undern  (B.  morgeune,  C.  E.  morgene,  F.  seran  morgen) ;  A^ 
678,  E.  selce  morgen  =  F.  677,  on  serne  morgen. 

Bede,  Ecclesiastical  History,  i,  xviii  (34),  Miller,  92,  3,  on 
sermergen  he  ite^  hlo^e  and  on  aefenne  hereof  dala^ ;  ii,  xi 
(14),  140,  12,  from  sermorgenne  o«  sefen  (Giles,  236,  10,  a 
mane  usque  ad  vesperam) ;  v,  vi  (6),  402,  11,  sona  in  ser- 
morgen  (Giles,  176,  26,  mane);  v,  ix  (9),  410,  6,  on  termorgeu 
(Giles,  188,  14,  mane).  Notice  the  translator's  preference  for 
the  compound  form  found  in  the  Psalter  and  in  "Alfred's 
Metres  "  (Bosworth-Toller,  s.  v.). 

^  "De  fust  rooster-crow"  of  the  Southern  Negro  (T.  Nelson  Page,  In  Oh 
Virginia,  p.  84)  falls,  I  am  informed  by  a  colored  authority  on  the  fowl- 
house,  "at  midnight,"  "de  secon'"  at  "fo'  day,"  "de  third"  at  ''come  day." 

The  three  Spanish  cock-crows  fall  at  midnight,  day -break  and  sunset  (H. 
Lang,  "The  Fowl  in  Spanish  Proverb  and  Metaphor,"  3Iod.  Lang.  Notes, 
May,  1887). 


ATfGLO-SAXON   D^G-M^L.  43 

Anglo-Saxon  Gospels,  Matt.,  xx,  1,  ou  serne  raerigen  (cum 
diluculo) ;  Mark,  xvi,  9,  on  serne  morgen  (mane);  John,  xxi, 
4,  on  serne  mergen  (mane  autem  jam  facto). 

Old  Testament,  (Grein's  Bibliothek  der  A,-S.  Prosa,  i).  Gen., 

XIX,  15,  27,  Dent.,  xxviii,  67,  on  serne  mergen  (mane); 
Gen.,  XXI,  ]  4,  on  serne  morgen  s6na  (mane) ;  Ex.,  xii,  22,  ser 
on  morgen  (usque  mane)  ;  Numbers,  xvii,  7,  on  serne  mergen 
(sequent!  die) ;  Joshua,  viii,  10,  on  serne  mergen  (diluculo) ; 
Job,  I  (P),  on  serne  marigen  (diluculo). 

JElfric's  Homilies,  i,  286,  32,  Swa  hraSe  swa  heo  (seo  sunne) 
upasprenc"S  on  £erne-merigen  heo  scinS  on  Hierusalem  ;  li,  72, 
17;  74,  7;  126,  12;  138,  18;  348,  19;  446,  16,  on  serne- 
merigen ;  ii,  74,  17,  se  ser-merigen.  ^Ifric's  Lives  of  the 
Saints  (Skeat),  in,  341,  fram  serne  marien ;  vi,  70;  x,  123; 
XI,  52 ;  XI,  235 ;  xxiii,  472,  on  serne  mergen ;  xii,  344,  on 
serne  msergen  ;  xv,  80,  ou  serne  merigen  ;  oElfric's  Homily  on 
the  Book  of  Judith,  Assmann,  Grein,  Bibl.  der  A.-S.  Prosa, 
ni,  113,  351,  on  serne  mergen. 

Wulfstan's  Homilies,  vi  (13,  14),  Napier,  46,  14,  ser  on 
morgen  (mane). 

Cockayne,  Leechdoms,  i,  180  ;  in,  92,  8,  on  serne  mergen  ;  i, 
224,  Chap.  CXi,  on  serne  mergen  j^onne  seo  sunue  serest  upgange. 

Grein's  Sprachschatz  contains  many  examples  of  ser-morgen 
and  aer-dsege  (s.  v.). 

I  shall  now  cite  a  number  of  the  more  general  expressions 
for  morning : 

Bede's  Ecclesiastical  History,  ii,  vi.  Miller,  114,  28,  sona 
on  marue;  ill,  I,  154,  34,  sona  on  morue;  ill,  viil,  182,  28, 
|;a  hit  l^a  wses  on  marne  dseg  geworden ;  iv,  in  (3),  272,  2,  on 
morne  (Giles,  in,  24,  20,  mane) ;  iv,  viii  (7),  284,  25 ;  iv, 
XXV  (24),  344,  17,  on  morgenne  (mane). 

Anglo-Saxon  Gospels,  Mark,  i,  35,  aer  (mane)  ;  Mark,  xiii, 
35,  on  mergen  (mane) ;  Mark,  xvi,  2,  swy^e  ser  (valde  mane); 
Luke,  IV,  42,  ^a  geworden um  dsege  (facta  autem  die) ;  John, 

XX,  1,  on  mergen  ser  hit  leoht  waere  (mane  teuebris  adhuc 
existentibus). 


44  FEEDERICK   TUPPER,    JR. 

Old  Testament,  Gen.,  i,  often,  morgen;  Gen.,  xxviii,  18,  on 
mergen  J>a  he  aras  (surgens  mane) ;  Gen.,  xli,  8,  on  morgen 
(facto  mane) ;  XLiv,  3,  on  morgen  (orto  mane) ;  Ex.,  x,  13, 
on  morgen  (mane  facto) ;  Ex.  xvi,  13,  21  ;  xxxii,  6,  on 
morgen  (mane);  Ex.  xvi,  20,  o^  hit  morgen  wses  (usque 
mane);  Ex.,  xxiii,  18,  o^  morgen  (usque  mane);  Num.,  xvi, 
8,  on  mergen.  (The  "  eras  "  meaning  is  frequent  in  this  work  ; 
compare  supra.) 

Blickling  Homilies,  69,  28;  231,  36,  on  morgen;  235,  18, 
J>a  se  morgen  geworden  wses;  201,  35;  203,  2;  207,  8,  on 
morgenne;  207,  3,  to  morgne  (to-morrow);  213,  22,  morgen- 
d£eg  (morrow) ;  139,  18  ;  143,  2,  morgenlican. 

^Ifric's  Homilies,  i,  504,  19,  23;  ii,  172,  3,  188,  17,  on 
merigen ;  i,  572,  30,  on  merien;  ii,  138,  17,  on  merigenlicere 
tide;  ii,  172, 17,  on  j^aere  nihte  \e  se  andaga  on  merigen  wses; 

II,  182,  33,  o-S  merigen. 

Wulfstan's  Homilies,  xxix  (25),  Napier,  137,  11,  and  seo 
sunne  forswyre^  sona  on  morgen  and  se  mona  nsef^  nane 
lihtincge. 

Co'ckayne,  Leechdoms,  iii,  6,  5 ;  in,  8,  3,  etc.,  on  mergen ; 

III,  44,  often,  on  morgenne. 

I.   Dcegred. 

It  will  be  remembered  that  Bede^  and  Byrhtfer^,  in  their 
lists  of  the  nightly  hours,  regarded  Dsegred  as  the  sixth 
division,  and  that  ByrhtferS  connected  with  it  the  songs  of 
praise  of  the  monks.  The  Blickling  homilist  mentions  the 
service  at  this  hour  (207,  35):  "Ac  on  dsegred,  si|?]7an  hit 
frumlyhte  hie  ];yder  inwseron  to  'Sam  lofsangum  gesamnode." 
The  significance  of  the  service  itself  has  been  discussed  (sujyra). 

In  Anglo-Saxon  times,  as  now,  Dsegred  was  the  time  that 
husbandmen  went  to  the  fields  (Colloquy  of  .^Elfric,  90,  13) 
(Arator) :  "  Eala  leof  j^earle  ic  deorfe ;  ic  ga  ut  on  dsegred 
(diluculo),  ];ywende  oxon  to  felda  and  jugie  hig  to  syl" 
(Gloss). 


ANGLO-SAXON   DiEG-M^L.  45 

A  few  examples  of  the  use  of  the  word  may  be  cited  : 

Anglo-Saxon  Gospels,  Luke,  xxiv,  1,  swy^e  ser  on  dseg- 
red  =  diluculo  profundo  {opdpov  /3d0€o<i)  j  John,  viii,  2,  on 
dsegred  (diluculo). 

Old  Testament,  Ex.,  viii,  20,  on  dsegred  (diluculo) ;  Ex., 
XIV,  23,  on  dsegred  (vigilia  raatutina)  ;  Ex.,  xxix,  41,  sefter 
\>sere  daegred-offrung  (juxta  ritum  matutiuae  oblationis). 

Blickling  Glosses,  64,  9  (B.  H.,  p.  262)  [ut-]gaug  daegeredes: 
Exitus  matutini. 

^Ifric  employs  Dsegred  in  a  simile  {Lives  of  the  Saints,  V, 

108): 

"  Swa  swa  dsegred  todrsef 'S  J>a  dimlican  >ystra 
And  manna  eagan  onlyht  W  blinde  wseron  on  niht."  ^ 

Other  examples  of  Dsegred  will  be  found  in  the  poets  (cf. 
Grein's  Sprachschatz). 

Dsegred  has  many  equivalents.  Aurora  is  translated  ( Wright- 
Wiilker,  Vocabularies,  175,  52)  by  Dseg-rima;  and  this  expres- 
sion, common  in  poetry  (cf.  Grein),  is  found  more  than  once  in 
the  prose:  Anglo-Saxon  Chronicle,  E.  1122,  ]>set  fir  hi  seagon 
in  jje  dsei  rime  and  Iseste  swa  lange  ]>e  hit  wses  liht  ofer  eall ; 
Schroer,  Ben.  Rule,  viii,  33,  1,  upaspringenum  dsegriman 
("  Winteney,"  43,  15,  ponne  |>ses  dseges  lyht  ajynd)  =  incipi- 
ente  luce;  JElfric's  Homilies,  i,  442,  33,  arisende  dsegrima. 
Another  word  with  the  sense  of  Dsegred  appears  in  the 
Shepherd's  speech  in  the  Colloquy  of -^Ifric  ( Wright- Wiilker, 
Vocabularies,  91,  12),  on  forewerdne  morgen  (in  primo  mane) 
ic  drife  sceap  mine  to  heora  Isese.  Cf  "  Lihting  "  (  Wulfstan 
Homilies,  supra  sub  "  Length  of  Sunday  "). 

Many  Anglo-Saxon  phrases  convey  the  idea  of  dawn : 
Bede,  Ecclesiastical  History,  iii,  i  (2),  Miller,  154,  34,  sona 
on  morne  swa  hit  dagian  ongan  (Giles,  264,  11,  incipiente 
diluculo);  iii,  vi  (8),  174,  11,  );a  wses  in  j^sere  seolfan  nihte 

^  Reum,  Anglia,  x,  482,  says  of  such  passages  as  this :  "  Weit  oft  sieht  er 
(^Ifric)  sich  in  den  Horn,  und  den  Hlg.  Lb.  natiirlich  beeinflusst  durch 
die  Sprache  der  Bibel  und  der  Kirchenviiter  veranlasst  Bilder  und  Beispiele 
einzuflechten." 


46  FREDERICK   TUPPER,   JR. 

]?8era  ytemsestan  dsele  ]>set  is  |?a  hit  dagian  ongon  (Giles,  174, 
32,  ipsa  autem  nocte  in  cujus  ultima  parte  id  est  incipiente 
aurora);  iii,  ix  (11),  182,  28,  ]>a.  hit  ]>a  wees  on  marne  dseg 
geworden  (Giles,  298,  24,  mane  facto);  iv,  x  (8),  286,  24, 
]70Dne  dagunge  tid  cwome  (Giles,  iii,  42,  21,  adveniente  dilu- 
culo) ;  IV,  X,  286,  26,  ymb  ])ses  dseges  upyrne  (Giles,  iii,  42, 
22,  circa  exortum  diei) ;  iv,  xxiv,  340,  25,  swi];e  ser  in 
dagunge  (Giles,  iii,  110,  3,  prime  diluculo);  V,  xiii  (12),  422, 
28,  in  dagunge  (Giles,  iii,  200,  28,  diluculo);  v,  xvii  (19), 
462,  9,  on  dagunge  (Giles,  in,  248,  28,  illuscente  die).  ^Ifric's 
Lives  of  the  Saints,  xxi,  172,  mid  j^am  ]>e  hit  dagode ;  xxiii, 
489,  mid  j^am  dsege.  Bede,^  Leechdoms,  in,  206,  1,  swylce 
hit  ealle  niht  dagie. 

Crepusculum  is  glossed, Wright-Wulker'sFoc«6w^ane.9,  175, 
34,  by  "  tweone  leoht  vel  deorcung,"  and  in  the  Concordia, 
475,  508,  by  "on  leohtes  |?eorcunge."  Daegred  is  the  Morning 
Crepusculum  in  the  technical  sense  used  by  Chaucer,  Astrolabe, 
II,  6,  Skeat,  20,  "  the  spring  of  the  dawyng  and  the  ende  of  the 
evenynge,  the  which  ben  called  the  two  Crepusculus." 

II.    Prime. 

I  have  already  shown  that  the  Anglo-Saxons  began  their 
day  at  Prime  or  Sunrise  [Benedictine  Service,  Bouterwek, 
Ccedmon,  cxcvi,  on  J^sere  forman  dseg-tide,  ]>set  is  be  sunnan 
upgange).  The  sunrise-machinery  of  the  poets  has  been 
treated  by  Gummere  in  his  Anglo-Saxon  Metaphor. 

A  few  prose  examples  are  gleaned  from  Bede's  Ecclesiastical 
History :  i,  xxi  (23),  476,  6,  oSer  hiora  (cometa)  foreeode  )>a 
sunnan  on  morgen  ]?onne  heo  upgangende  wees,  oSer  on  sefenne 
sefter  fyligde  );onne  heo  on  setl  code ;  iv,  in  (3),  264,  22,  from 
eastsu^Sdaele  heofones  j^aet  is  from  heanisse  j^sere  winterlican 
sunnan  upgonge  (Giles,  in,  18,  6,  ab  euro-austro,  id  est  ab 
alto  brumalis  exortus) ;  v,  xiii  (12),  428,  24,  su^east  on  Son 
rodor  swa  swa  seo  wintre  sunne  uppgonge^  ;  v,  xiii  (12),  424, 
20,  ongen  nor^east  rodor  swa  sunnan  upgong  biS  set  middum 
sumere. 


ANGLO-SAXON   D^G-M^L.  47 

ByrhtferS  tells  us  something  of  the  Prime  service,  Handboc, 
123,  Anglia,  viii,  319  :  "On  j^am  djege  ys  seo  forme  tid  prima 
gehaten,  on  ])SQre  seeolon  gemearcode  cnihtas  geornlice  to  gode 
clypian  and  p'a  six  tida  bliSelice  wormian  mid  sealmsange  godes 
lof  up  ahebban.  Swa  se  haliga  wer,  Ambrosius  in  dagura  cwse^, 
'  Jam  lucis  orto  sidere,'  "  etc.  This  is  the  hymn  at  Prime  in 
the  Benedictine  Service  (Bouterwek's  Ccedmon,  cc).  In  the 
Colloquy  of  iElfric  (Wright-Wiilker,  101)  the  young  monk 
says :  "  ^fter  }>ysum  prim  and  seofon  sealmas  and  letauia 
and  capitos  msessan. 

Numerous  examples  of  Primsang  present  themselves :  Bene- 
dictine Rule,  Translation  (Schroer),  xviii,  40,  21,  to  primsauge 
(prima  hora) ;  xviii,  42,  7,  to  primsange  (ad  primam) ;  xlviii, 
73,  9,  fram  primsange  (a  prima);  lxviii,  115, 13,  14,  on  j^sere 
forman  tide  ])ses  daeges,  prima  hora  diei  (cf.  115,  14,  15,  on 
l^sere  o^re  tide,  secunda  hora  diei) ;  Gloss  (Logeman),  xv,  45, 
16,  prim  (prima) ;  xvi,  45,  6,  primsanges  (primae) ;  xvi,  46, 
13,  primsang  (prima) ;  xvii,  47,  5;  xxiii,  105,  13,  on  j^aere 
forman  tide  (prima  hora);  xviii,  49,  1,  3,  set  primsange  (ad 
primam) ;  xviii,  48,  14—15,  on  ])sere  forman  tide  on  sunnan- 
dsege  (prima  hora  dominica) ;  XLViii,  81,  12,  fram  primsange 
(a  prima) ;  Concordia  (Logeman,  Anglia,  xiii),  246,  248,  478, 
509,  510,  667,  735,  912,  944,  prim  ;  248,  primsang. 

The  "  Oratio  ad  Primam"  in  the  Durham  Ritual  is  thus 
composed :  (1).  Deus  qui  ad  principium  hujus  diei  nos  per- 
venire  fecisti,  etc.,  etc.  (2).  Domine  Deus  omnipotent  qui 
nos  in  banc  horam  raatutinam  secundam  per  nocturnas  caligines 
pervenire  fecisti.  "  Hora  raatutina  secunda"  implies,  perhaps, 
that  Uhtsang  was  "  hora  matutina  prima  ; "  or  else  reference 
may  be  had  to  the  two  hours  of  which  Prime  was  composed 
(Durand,  Rationale,  v,  2,  p.  138). 

In  connection  with  the  hours  beginning  at  Prime,  I  may 
refer  to  the  daily  life  of  the  Virgin,  Assmann,  Grein,  Bibl. 
der  A.-S.  Prosa,  in,  127,  Chap,  x,  Pseudo  Matthaei  Ev.,  line 
341  (June  22) :  "And  heo  (Maria)  gesette  hyre  sylfre  haligne 
regol  swa  ])set  heo  wolde  beon  fram  ]>8ere  serestan  tide  ]>ses 


48  FREDERICK   TUPPER,   JR. 

daeges  on  hyre  halgum  gebedum  wuniende  o^  ]>set  ]?a  |?riddan 
tide  and  fram  latere  ];i'iddan  tide  o^  ^a  nigoj^an  tide  ymbe  hyre 
webb  geweorc.  And  eft  fram  j^sere  nigoSan  tide  heo  |;urh- 
wunode  standende  on  hyre  gebedum  o^  ]>set  godes  encgel 
hyre  setywde." 

Prime  in  Middle  English} 

Prime  has  an  interesting  history.  In  the  Ana-en  Riwle, 
p.  20,  it  appears  in  Canonical  connection,  but  without  its  old 
"  sunrise "  meaning :  "  Prime  i]>e  winter  erlice,  i]>e  sumor 
bivor  deies;"  p.  20  (Morris,  Selections,  ix,  311):  "Also  efter  ]>e 
ancre  cumplie  [a^et  prime]  vort  mid-morwen  ne  don  no  ]Mng, 
ne  ne  singen  hvvare  ]?uruh  hire  silence  muwe  beon  i-sturbed." 
Prime  holds  its  place  as  a  Canonical  Hour  in  the  Holy  Rood, 
p.  223  (E.  E.  T.  Soc,  46),  and  in  the  Lay  Folks  Mass  Book, 
86  (E.  E.  T.  Soc,  71).  Compare  Horn,  977,  bi  pryme ;  857, 
primetide. 

Skeat,  in  his  note  to  Piers  Plowman,  C.  ix,  149,  discusses 
the  expression  "  hye  prime,"  and  shows  that  the  Natural  day 
(or  day  by  the  clock)  is  referred  to.  High  Prime,  Skeat 
believes,  fell  at  9  o'clock.  Tyrwhit  explains,  in  his  note  to 
Canterbury  Tales,  1.  3904,  that  the  Prime  period  was  a  fourth 
part  of  the  day  (6-9  a.  m.) ;  and  the  long  list  of  examples  of 
the  Chaucerian  use  of  the  expression,  given  by  Skeat,  Astro- 
labe, LXii,  shows  that  Prime  could  be  placed  either  at  the 
beginning  or  end  of  this. 

In  his  Astrolabe  Preface,  lxi-lxii,  Skeat  discusses  the 
passage  in  the  Nonue  Preestes  Tale,  B.  4377,  where  Chantic- 
leer's worth  as  a  horologe  is  extolled ;  I  defer  to  his  article, 
and  mention  only  the  lines : 

"  Caste  up  his  eyen  to  the  brighte  sonne 
That  in  the  signs  of  Taurus  hadde  y-ronne 
Twenty  degrees  and  oon,  and  somwhat  more 

^  Of  the  meaning  of  Prime  we  know,  thanks  to  Skeat  and  Brae,  a  little 
more  than  when  W.  Carew  Hazlitt  explained  it  as  Noon  (cf.  Lowell, 
"  Library  of  Old  Authors,"  Essays,  Riverside  Press  ed.,  1892, 1,  pp.  337-338). 


ANGLO-SAXON    D^G-TslJEL.  49 

Pie  knew  by  kynde  and  by  noon  other  lore 
That  it  was  Pryme,  and  crew  with  blisful  stevene 
The  Sonne,  he  sayde,  is  cUimben  up  on  hevene 
Twenty  (Forty)  degrees  and  con,  and  more  y-wis." 

The  most  superficial  reader  can  sec  that  Prime  could  not 
now  be  six  o'clock,  as  the  sun,  at  this  hour,  at  this  dale,  would 
not  be  far  from  the  horizon. 

By  far  the  best  authority  on  Chaucei''s  Prime  is  Brae,  who 
leaves  in  his  excellent  essay  on  that  subject  (^Astrolabe,  90-101) 
very  little  else  to  be  said.  The  opinion  of  Brae  and  Skeat 
that  Prime  had,  usually,  at  this  time,  the  meaning  of  9  o'clock 
is  confirmed  by  these  lines  from  the  King's  Quair,  V,  XX 
(Rogers'  Poetical  Remains  of  James  I,  1873,  p.  69  ;  Skeat's 
Specimens  of  Evg.  Lit.,  1394-1579,  p.  386) : 

"  Now  hald  thy  grippis,  quoth  sche  for  thy  time 
An  houre  and  more  it  rynis  over  prime 
To  count  the  hole,  the  half  is  nere  away 
ypend  wele,  therefore,  the  remanant  of  the  day." 

An  hour  or  more  over  Prime  or  9  o'clock  causes  half  of 
the  day  to  be  "  nere  away,"  The  three  hours  included  in  the 
Prime  of  this  period — the  Anglo-Saxon  Prime  included  only 
"  ipsa  prima  et  secunda " — were  called  (Peck's  Desiderata 
Ouriosa,  i,  224  sq.)  Mane  Plenum  and  Spatium  orationum 
primarum. 

When  Prime  acquired  the  meaning  of  9  o'clock,  it  usurped 
the  place  of  Undern  (infra)  as  a  meal  hour ;  compare  Ship- 
man's  Tale,  B.  1396  : 

"And  lat  us  dyne  as  sone  as  that  ye  may 
For,  by  my  chilindre,  it  is  prime  of  day." 

Prime  in  its  earliest  signification  is  not  uncommon  in  later 
English  poetry.  Other  examples  may  be  added  to  those  given 
in  the  Century  Dictionary,  sub  "  Prime,"  ii,  2  : 

"  Awake ;  the  morning  shines  and  the  fresh  field 
Calls  us ;  we  lose  the  prime,"  etc. 

(Paradise  Lost,  v,  20.) 

4 


50  FREDERICK   TUPPER,   JR. 

'•  While  day  arises,  that  sweet  hour  of  prime." 

(Ibid.,  V,  170.) 

"  The  season,  prime  for  sweetest  sents  and  airs." 

(Ibid.,  IX,  200 ;  compare  Newton's  Note.) 

Tennyson-Turner  employs  the  word  in  one  of  his  best 
sonnets,  "The  Lattice  at  Sunrise"  (Sharp's  Somiets  of  this 
Century,  p.  233) : 

"  Nightly  and  daily,  like  the  flowing  sea. 

His  lustre  pierceth  through  the  midnight  glooms; 
And  at  prime  hour,  behold  !  He  follows  me 
With  golden  shadows  to  my  secret  rooms." 


Undem. 

The  word  Undern  is  common  to  all  the  Teutonic  dialects, 
Fick,  Indogermanisches  Worterbuch,  Vii,  34  : 

"An.  Undern,  Vormittag  ;  Goth.  Undaurni-mats,  Mittags- 
essen  ;  A.  S.  Undarn,  Undern  ;  Ags.  Undern  ;  Ahd.  Untorn, 
Untarn;  Mhd.  Undern,  Mittag,  Mittags-essen."  ^ 

Kluge,  Etymologisches  Worterbuch,  s.  v.,  "  Morgen  "  assigns 
to  Undaurns  the  meaning  "  Mittag."  The  single  Gothic  ex- 
ample, Undaurni-mats,  translates  the  Greek  apiarov  rj  hhirvov 
(prandium  ant  coenam),  so  it  is  impossible  to  determine  the 
exact  meaning  in  that  dialect.  According  to  the  Icelandic- 
English  Dictionary  of  Cleasby  and  Vigfusson  (1874),  the  word 
occurs  five  times  in  Old  Norse — once  in  the  sense  of  mid- 
afternoon,  twice  as  mid-forenoon,  and  twice  as  a  meal-time, 
and  is  not  found  in  provincial  Icelandic  of  to-day.  In  Scandi- 
navia (Ibid.)  and  in  Bavaria  (Schade,  Altdeutsches  Worterbuch, 
1872,  s.  V.)  the  word  is  used  to  indicate  a  "  middle-meal," 
taken  either  in  the  forenoon  or  in  the  evening.  Before  the 
word  had  passed  out  of  German  literary  use,  it  lost  its  old 
"morning"  meaning  and  was  equivalent  to  Merenda  or  Nach- 

-  Undern  may  possibly  be  connected  with  un-dyrne  ("not  dark")  since  it 
was  the  full  morning  hour.  The  forms  of  the  word  in  other  dialects  rather 
sustain  than  oppose  this  view  of  its  origin. 


ANGLO-SAXON   DiEG-M^L.  51 

mittags  (Lexer,  Mittelhochdeutsches  Wbrterbuch,  1876,  s.  v.). 
The  Century  Dictionary  shows  that  Undern  means  literally 
"the  intervening  time"  (<Under  =  between)  and  gives  two 
divisions  of  its  use  in  provincial  or  obsolete  English  :  (1). 
Nine  o'clock  in  the  morning ;  the  period  from  nine  o'clock  to 
noon  ;  the  canonical  hour  of  terce.  (2).  Noon  or  afternoon  ; 
also  a  noon-meal.  With  this  necessary  introduction,  I  can 
begin  my  study  of  Undern. 

Undern  in  Anglo-Saxon. 

Undern  meant  to  the  Anglo-Saxon  the  time  midway  between 
Sunrise  and  Midday,  and  was  to  the  morning  what  None  was 
to  the  afternoon  (Horology).  The  ''  Martyr  Book,"  Shrine, 
79,  says,  "  On  ]>a  |>riddan  tid  dasges  ^set  is  on  undern,"  and 
the  Benedictine  service  (Bouterwek,  Ccedmon,  ccxiv)  gives  a 
characteristically  symbolical  reason  why  Undern  should  be 
celebrated  :  "  Undern  is  dseges  |n'iddan  tide  );onne  is  eac  riht- 
lic  ])set  we  to  j^aBre  jn'iddan  tide  ]v<x  halgan  jnynesse  geornlice 
herian."  Undern  is  always  the  gloss  to  Tertia  Hora  :  Wright- 
Wiilker,  Vocabularies,  1 75,  44 ;  Benedictine  Rule,  Gloss,  xv, 
45,  16,  undersang  =  tertia  ;  xvi,  46,  1 3,  undernsanc  =  tertia; 
XVII,  47,  10,  undersanges  =  tertie ;  xviii,  48,  17,  undern- 
sang  =  tertia  ;  xviii,  49,  8,  to  undernsange  =  ad  tertiam  ; 
xviii,  49,  14,  set  undernsange  =  tertiam  ;  XLViii,  82,  15, 
o'S  j^aere  ]>riddan  tide  =  usque  ad  tertiam  ;  Benedictine  Rule, 
Translation,  xvii,  41,  3,  on  undern  =  tercia;  xviii,  42,  3-4, 
on  undern  =  tercia  ;  xviii,  42,  5,  on  undern  ;  xviii,  42,  17, 
to  undernsange  =  ad  terciam ;  xviii,  42,  22,  on  undern  = 
ad  tertiam ;  xlviii,  73,  10,  forneah  an  tid  over  undern  =  ad 
horam  pene  quartam — this  shows  the  definiteness  of  Undern  ; 
XLVIII,  74,  4,  an  tid  to  underne  =  ad  horam  secundam ; 
XLVIII,  74,  11,  fram  sermorgen  o^  heane  undern  ("  Win- 
teney,"  fram  serne  morgen  o5  heahne  undern)  =  a  mane 
usque  ad  terciam  plenam ;  "  Winteuey,"  xlviii,  99,  16,  an 
tid   toforan    undern  =  hora  secunda;    Concordia,   Logeraan, 


62  FREDERICK   TUPPER,    JR. 

314,  315,  329,  331,  554,  672,  953,  Undern  =  tertia ;  57, 
Undersange  (MS.)  =  tertia ;  Anglo-Saxon  Gospels,  ]\Iatt.,  xx, 
3,  ymbe  undern-tide  (Hatton,  ymbe  under-tid)^  circa  tertiam 
horam  ;  Mark,  xv,  25,  underu-tid  (Hatton,  iinder-tid)  =  ter- 
tia hora." 

Cockayne  renders  the  "to  luiddes  morgeues"  of  Leechdoms, 
II,  116,  17,  by  7  o'clock.  "As  the  morning  begins,"  he  says, 
"at  dawn  and  ends  at  Undern,  our  nine  o'clock,  the  middle 
will  be  about  seven  on  the  average."  The  absolute  incorrect- 
ness of  his  translation  is  shown,  first  by  Ecclesiastical  Institutes, 
XLV,  Thorpe,^.  L.,  488,  where  Undern  is  I'eplaced  by  Midde- 
morgenne,  and  secondly  by  the  use  of  Mid-morrow  for  Undern 
in  Middle  English  (infra).  In  Old  Norse,  "  mi^smorguns  "  is 
not  a  synonym  of  "  undurn,"  but  falls  at  Prim  {Norges  Ganile 
Love,  B.  II,  I,  308,  cited  by  Cleasby-Vigfusson,  s.  v.  Undoru) ; 
ef.  Jamieson's  Scottish  Dictionary,  s.  v.  Undern. 

The  Anglo-Saxon  Undern  had,  therefore,  a  definite  signifi- 
cation and,  unlike  the  Undern  of  later  English,  could  mean 
only  "  tertia  hora  "  or  "  mid-morning."  Grein  and  Heyue, 
misled  probably  by  Germanic  analogies,  translate  "  undern- 
mael "  {Beowulf,  1429)  by  "  Mittag."  Even  Sweet's  rendering 
{Anglo-Saxon  Reader,  Glossary  to  14a/300,  20/178)  "morn- 
ing" is  far  too  indefinite.  Bright,  Anglo-Saxon  Reader, 
Glossary,  s.  v.,  gives  "  mid-morning  "  as  an  equivalent.  In 
Leechdoms,  Ii,  184,  25,  on  sefenne  ge  on  underne,  the  "  morn- 
ing" meaning  might  possibly  be  preferred,  but  in  nearly  every 
case  "  tertia  hora  "  is  its  synonym. 

Other  Anglo-Saxon  examples  sustain  the  above  view :  Anglo- 
Saxon  Chronicle,  A".  530,  A.  B.  C.  F.,  fulneah  healfe  tid  over 
undern  (E.  under) ;  A°.  530,  A.  fram  aermergenne  o^  undern 
(cited  supra);  A".  1122,  E.  fram  J>a  undern  dales  to  |ni  swarte 
niht;  Blickling  Homilies — Morris's  Glossary,  s.  v. :  "the  third 
hour  in  the  morning,  also  the  forenoon  from  nine  to  twelve" — 
93,  22,  set  underne  (wrongly  translated,  "  at  noon  ") ;  93,  36,  ser 
underne  (before  the  third  hour);  93,  15,  ofer  undern  (after  the 
third  hour);  47,  17,  underu-tid  (9  o'clock);  133,  27,  undern- 


ANGLO-SAXON    DiEG-M^L.  53 

tid  (translated,  "  undern-time") ;  155,  19;  201,  25,  a3t  j^sere 
|?riddan  tide  ;  MlfrWs  Homilies,  i,  74,  undern ;  i,  314,  hit  is 
undern-tid  ;  i,  504,  22,  ane  tyd  ofer  undern ;  ii,  74,  eft  on 
undern  ;  ir,  76,  Ure  cnihthad  swylce  undern-tide  on  pam 
unstili|;  ure  geogu)?  swa  swa  seo  sunne  dep  ymbe  ]>9ere  ];riddan 
tide  (supra). 

Undern  in  Canonical  Usage. — Undern  was,  among  the  Anglo- 
Saxons,  the  time  of  the  morning  mass  (Fosbroke,  British 
Monachism,  p,  27)  :  Bede,  Ecclesiastical  History,  iv,  xxiii, 
38,  32,  Fram  undern  tide,  ]7onne  mon  msessan  oftost  singep ; 
^Ifric's  Homilies,  ii,  358,  20,  ymbe  undern-tid,  -Sa  ■Sa  se 
bro'Sor  wses  gewunod  to  maessigenne  (Thorpe  translates  "ninth 
hour");  Colloquy  of  ^Ifric  (Wright-Wiilker,  101,  17),  sy|>- 
]>an  undertide  and  dydon  maessa  (MS.)  be  daege ;  Byrhtfer^, 
126,  Anglia,  viii,  320,  4,  Hwaet  )>a  halgan  underntid  arce- 
biscopas  mid  gehadedura  j^egnum  kyrtenlice  wynsumialS  and 
];a  8e]>elan  munecas  J^sere  tide  lof  raid  kyrriole  and  engla  lof- 
sange  gewur^ia^. 

There  were  reasons  for  an  important  service  at  Undern 
{Benedictine  Service,  Bouterwek,  Coidmon,  ccxiv) :  "  On  un- 
dern we  sculon  God  heriau  for|?am  on  undern-timan  Crist 
wses  ]nirh  j^sera  Judea  dom  to  dea}>e  fordemed  and  toweard 
l^sere  rode  gelaed  |>e  he  si^ban  on  |;rowode  for  ealles  middan- 
eardes  alysednysse.  And  eft  sefter  his  aeriste  on  pentecostenes 
daeg  com  se  halga  gast  on  undern-timan  ofer  );a  apostolas." 

I  may  mention  here  the  "  aer  underne"  of  Aldred's  very 
important  autograph  memorandum  in  the  Durham  Ritual, 
Stevenson,  p.  185. 

Undern  as  a  Meal-time. — Undern  was  the  Anglo-Saxon 
breakfast  hour.  Wright-Wiilker,  Vocabularies,  281,  30,  under- 
mete  =  prandium  (aefenmete  =  coena) ;  479,  3,  uudern-mete 
=  sub  modio;  Bede,  Ecclesiastical  History,  iii,  iv  (6),  164, 
30,  set  his  undernswaesendum  (Giles,  280,  12,  ad  prandium); 
Alfred  robs  the  epigrammatic  Latin,  "Prandite  tamque  apud 
inferos  coenaturi,"  of  all  its  force  [Orosius,  Sweet,  ii,  v,  84, 
30) :  "  Mid  j^aem  |'e  he  sprecend  waes  to  his  gefernm  aet  his 


M  FREDERICK   TUPPER,   JR. 

underngereord  ser  he  to  j^sem  gefeohte  fore  :  *  Uton  ne  brucan 
l^isses  undermetes  swa  ];a  sculon  ]>e  heora  £efeu-giefl  on  helle 
gefeccean  sculou.' "  Pastoral  Care,  xliv,  322,  19,  underngifl 
o'S'Se  sefengifl  (Gregory,  xx,  C,  M.  P.  L.,  77,  84,  prandium  aut 
coeiiam)  ;  Blickling  Homilies,  99,  2,  heora  underngereord u  and 
sefengereordu  hie  mengdon  togsedere ;  Salomon  and  Saturn, 
Kemble,  193,  59,  On  xii  monjjum  )m  scealt  sillan  jnnum 
]>eowan  men,  vii  hund  hlafa  and  xii  hlafa  buton  morgen- 
metum  and  non-met um. 

We  have  (in  the  Leechdoms)  far  more  direct  evidence  to  the 
time  of  the  first  meal.  One  suiFerer  with  a  bad  digestion  is 
directed  (ii,  178,  1)  to  take  "to  undernes"  bread  broken  in 
hot-water  or  peeled  apples ;  for  another  dyspeptic  is  pre- 
scribed (ii,  194,  3)  a  very  deadly  diet  of  hard-boiled  eggs, 
roots,  lettuce,  giblets,  goose,  etc. ;  other  more  unpalatable 
doses  are  ordered  (ii,  18;  ii,  140,  lxix  ;  ii,  346,  4),  and 
finally  the  invalid  is  to  "take  his  constitutional"  at  that  hour 
(ii,  182).  Quite  a  tort  I  quote  in,  196,  that  the  26th  Moon, 
"  fram  undertid  oS  non  nis  na  srod  mona  blod  Isetan." 

On  fasting  days  the  hungry  faster  was  not  allowed  to  com- 
pensate himself  for  the  loss  of  breakfast  (undern-gereord)  and 
dinner  by  gastronomic  prowess  at  the  evening  meal  (sefen-gifle 
or  gyfel)  ("Ecclesiastical  Institutes,"  xxxviii,  Thorpe,  A.  L., 
486) :  "  On  undern  and  on  sefen  "  was  the  time  of  meals  on 
Quadragesima  Sundays  (^Ifric,  Lives  of  Saints,  xii,  2). 

Undern  in  Middle  English. 

Two  things  must  be  noted  in  studying  the  later  history  of 
the  Anglo-Saxon  hours : 

I.  As  Canonical  Hours  they  were  rather  comprehensive, 
including  often  the  quarter  of  a  day.  This  served  to  increase 
their  vagueness  and  to  prevent  their  names  being  limited  defi- 
nitely to  single  hours.  In  the  case  of  Prime  and  Undern  the 
hours  of  early-morning  and  mid-morning  service  were  not 
changed,  but  the  names  came  to  be  applied  rather  to  the  end 


ANGLO-SAXON   D^G-MiEL.  56 

than  to  the  beginning  of  the  "  spatiura  orationis."  How  None 
was  used  for  a  division  of  time,  two  hours  before  the  old  "  nona 
hora,"  will  be  considered  later. 

II.  The  introduction  of  clocks  into  England  during  the 
13th  and  14th  Centuries  (supra  sub  Horologies)  established 
"  equinoctial "  hours  and  caused  the  old  temporary  divisions 
to  lose  their  meaning.  This  innovation  did  not  affect  Prime 
and  Undern,  which  were  not  destined  to  live  long  in  the 
language,  as  decidedly  as  it  did  None. 

The  Middle  English  examples  of  Undern  that  I  shall  give 
are  not,  of  course,  exhaustive;  yet,  in  spite  of  their  limited 
number,  they  will  illustrate,  I  hope,  the  different  stages  in 
the  word's  history. 

Two  questions  must  be  discussed  under  Undern  : 

A.  The  change  of  meaning  in  Undern  itself. 

B.  The  connection  of  Undern  with  Undermele  and  Under- 
tide. 

A. 

(a).  In  religious  poems  and  prose,  scriptural  events  con- 
nect themselves  immediately  with  certain  hours  and  indicate 
their  time. 

In  Orm,  19458  (Holt,  1878,  ii,  374),  the  meaning  is  not 

uncertain : 

"  Godes  gast  off  heflfhe  com 
I  firen  onnlicnesse 
Uppo  the  Laferrd  Cristess  bird 
An  dajs  at  unndern  time." 

The  Gift  of  Tongues  was  at  "  hora  tercia  diei "  (Acts,  n, 
15).  In  Anc7'en  Riwh,  24,  426,  it  is  equal,  as  in  Anglo-Saxon 
usage,  to  Mid-morrow,  and  Ibid.,  400,  Under-tid  is  the  time 
of  the  ascent  to  the  cross  (Mark,  xv,  25,  hora  tertia).  Holy 
Rood,  p.  222  {E.  E.  T.  Soc,  46),  "at  hondren  day  on  code  j^e 
giwes  grene ;  Legend  of  St.  Katharine,  1.  2940  (E.  E.  T.  Soc, 
80,  p.  122) : 

"  Fridei  onont  te  under 
I  \>e  dei  and  ^e  time 
t>.  hire  deore  leofmon 


56  FREDERICK   TUPPER,   JR. 

Jesuse  ure  loverd 

Leafde  lif  on  rode 

Fur  hire  and  fur  us  alle." 

Latin — hora  tercia,  servans  videlicet  diem  et  horam.  Lay 
FoWs  Mass  Book,  84  {E.  E.  1.  Soc,  71,  1879),  tells  of  the 
cries  of  the  Jews  at  the  3rd  hour :  "At  the  time  of  oundren 
l^ai  gau  cry  and  call;"  Ibid.,  p.  131, 1.  125  ("Vernon  MS."), 
gives  the  time  of  travelers'  masses  : 

"  In  be  morweninge  gif  hou  may 
And  jif  hou  may  not  do  so 
I  rede  beo  underne  or  Jjou  go 
Or  elles  be  lieig  midday." 

William  of  Shoreham,  Wright,  p.  81 ,  names :  "  Thyse  oures 
of  the  Canone  at  matyn-tyde  by  nyjte — at  prime — at  ondre — 
atte  syxte  tyde — atte  none — at  evesange — at  complyn  ;  Ibid., 
p.  84,  "  Crucyfige !  Crucifige !  Greddon  hi  at  ondre "  (tercia 
hora). 

In  Curso?'  Mundi  (A.  D.  1320),  1.  16741,  Undern  has 
asumed  the  meaning  of  "  midday  :  "  "  Be  )ns  was  undren  on 
l^e  dai  |;at  mirckend  al  ]>e  light  (cf.  Matt.,  xxvii,  45 ;  Mark, 
XV,  33 ;  Luke,  xxiii,  44,  "  Erat  autem  fere  hora  sexta  et 
tenebrae  factae  sunt,"  etc.).  The  "  midday "  meaning  of 
Undern  is  common  in  the  speech  of  Wycliffe.  Contrast  with 
William  of  Shoreham's  list  (supra),  the  Canonical  Hours  in 
Wycliffe's  Rule  of  St.  Francis  (Matthew,  E.  E.  T.  Soc,  74, 
p.  41):  "But  late  lewid  freris  seie  four  and  twenti  pater 
nostris  for  matynes,  for  laudes  five,  for  prime,  tierce  (9  a.  m.), 
undren  (12  m.)  and  noon  (3  p.  m.),  for  eche  of  hem  seven 
pater  nostris  and  for  evensong  twelve  and  for  compleyn 
sevene''  (Note).  Many  examples  are  found  in  the  Wycliffite 
versions  of  the  New  Testament  (Forshall  and  Madden,  1850) : 
Matt,  XX,  3,  thridde  our  (A.  S.  undern) ;  Mark,  xv,  25, 
Forsoth  it  was  the  thridde  our  that  men  clepen  undrun 
(Variants,  p.  136,  unduren,  undreu,  underne) ;  Mark,  xv, 
33,  and  the  syxte  our  or  mydday  (Variants,  p.  137,  or 
undurne);   Luke,  xxiii,  44,  Sothly  it  was  almost  the  sixte 


ANGLO-SAXON   DiEG-MTICL.  57 

our  (Variants,  our  or  middai,  hour  or  underne) ;  John,  iv,  7, 
Sothli  the  our  was  the  syxte  or  undurn  (Var.,  midday);  Acts, 
II,  15,  It  is  thridde  our  of  the  day  or  underne. 

In  the  South  Undern  retains  its  old  meaning.  As  the 
passage  from  the  Carsor  Mundi  indicates,  the  "  midday " 
signification  is  doubtless  one  of  the  traces  of  the  North  in 
Wycliife's  work,  or  may  indicate  a  Northern  scribe.  It  is 
not  surprising  to  find  the  word  assuming  before  it  disappeared 
from  literature,  the  meaning  "  midday "  in  the  very  section 
where  it  was  to  have  for  centuries  a  signification  unknown  to 
the  Anglo-Saxons. 

(b).  In  non-scriptural  usage  it  is  harder  to  find  the  time. 
Bradley-Stratmann  gives  several  examples  of  the  word's  occur- 
rence, but  I  shall  mention  only  instances  that  determine  its 
meaning  : 

Old  English  IlisceUanies,  33  {E.  E.  T.  Soc,  49),  at  undren 
and  at  midday  also ;  56,  657,  at  |>on  heye  undarne  (this  has 
undoubtedly  the  "  tercia  plena  "  meaning  of  Ben.  Rule,  TrsL, 
XLViii,  74,  11,  quoted  supj^a — cf.  high  prime.  Piers  Plow- 
man, C.  IX,  149,  and  "heie  none,"  Holy  Rood,  44,  308); 
Alexander,  5853  {E.  E.  T.  Soc,  Extra  Ser.  47),  myd  over 
underne  (Skeat's  Note) ;  Alliterative  Poems,  A.  512  (Morris, 
E.  E.  T.  Soc,  I;  Gollancz,  Pearl,  1891,  stanza  43),  aboute 
under:  the  Editor  of  Catliolicon Anylicanum,  s.  v.,  Orendron 
and  Gollancz,  in  his  Edition  de  luxe,  translate  this  as  "Noon," 
but  the  sense  of  "third  hour"  is  clear;  Holy  Rood,  721  {E. 
E.  T.  Soc,  46,  82),  betwix  ]>e  underen  and  ]>e  prime;  Chaucer, 
B.  4412,  Till  it  was  passed  undern  of  the  day  :  Morris,  in  his 
Clarendon  Press  Ed.  of  Prologue,  etc..  Glossary,  s.  v.,  assigns 
Undern  in  the  last  passage  to  11  a.  m.  I  prefer  to  think  with 
Brae  (Essay  on  Prime,  Astrolabe)  that  it  is  synchronous  with 
the  9  o'clock  Pryme  of  B.  4387  (Skeat,  Astrolabe,  LXi). 
Tyrwhitt  explains  Chaucer,  v.  8136  (Clerk's  Tale)=  E.  260, 
"  the  time  of  undurne  of  the  same  day,"  as  the  third  hour  of 
the  day  or  9  o'clock  ;  the  original  here  has  "  hora  prandii " 
from  which  we  may,  with  reason,  infer  that  Undern  was  in 


58  FREDERICK   TUPPER,    JR. 

Chaucer's  day  a  meal-time.  In  v.  8857  (Tyrwhitt's  Ed.)  = 
E.  981,  Undern  translates  "hora  tertia."  Thus,  whatever 
may  be  true  of  the  North,  in  the  southerly  counties,  Undern 
retained  to  the  end  its  Anglo-Saxon  meaning.^ 

A  few  words  about  the  later  history  of  Undern :  Catholicon 
Anglicanum,  p.  261,  gives  these  definitions:  "  Orendron — 
Meridies ;  Orendron-mete — Merenda  ;  To  ete  orendron-mete 
— Merendinare."  The  Promptormm  Parvulorum  definition 
will  be  discussed  later. 

In  the  Collection  of  North  Country  Words,  made  by  Ray  in 
1691  {Eng.  Dialect  Soc,  xv,  1874),  cited  by  Skeat,  Etymologi- 
cal Dictionary,  and  by  the  Century,  we  find  numerous  cor- 
ruptions of  Undern  :  "  Aandorn  sb.  Merenda,  an  afternoon 
meal;  Orndorns,  afternoon  drinking  (Cumberland);  A  under 
or  Oneder  (Cheschire),  Doundrins  (Derby),  Dondinner  (York- 
shire) =  afternoon  drinking.  Undern  has  thus  acquired,  in 
modern  dialects,  a  meaning  which,  in  literary  English,  it 
never  assumed. 

B. 

Tyrwhitt,  Glossary,  is  perplexed  by  the  etymology  of"  under- 
meles,"  but  refers  to  the  passage  cited  by  Peck,  Desiderata 
Cariosa,  Vol.  i,  vi,  36  (Ed.  of  1777,  i,  p.  229  sq.),  from 
the  Town  Book  of  Stamford,  xviii,  E.  iv :  "  It  is  ordeyned 
that  no  person  opyn  their  sack  or  let  the  corn  to  sale 
before  the  hour  of  ten  of  the  clok,  or  else  the  undernone 
bell  be  rongyn." 

"Undertime,"  says  Nares  in  his  Glossary  (London,  1876), 
"  means  Evening  from  Under  and  time,  the  inferior  or  under 
part  of  the  day.  It  has  no  connection  with  Undern  which, 
as  we  have  seen,  refers  to  an  early  hour  before  Noon."  Skeat, 
Etym.  Diet.,  Chaucer's  Complete  Works,  Notes  to  Canterbury 
Tales,  p.  315,  claims  that  such  a  connection  exists. 

'I  cannot  find  the  slightest  authority  for  Skeat's  statement  {Chaucer's 
Complete  Works,  Notes  to  Canterbury  Tales,  p.  345 ;  Glossary,  s.  v.  Undern) 
that  Undern  meant  sometimes  10.30  or  11  a.  m.,  sometimes  an  afternoon 
hour. 


ANGLO-SAXON   D^G-M^L. 


59 


The  best  argument  against  Nares'  position  is  one  from  ex- 
ample. I  cite  some  instances  already  mentioned :  Anglo-Saxon 
Gospels,  Matt.,  xx,  3,  Hatton  MS.,  under-tid ;  Mark,  xv,  25, 
Corp.  undern-tide,  Hatton,  under  tid ;  Ben.  Service,  Bouterwek, 
Ccedmon,  ccxrv,  undern-tiraan  ;  Beowulf,  1429,  undern-mael ; 
Wright- Wiilkcr,  Vocabularies,  101,  17,  undertid  ;  281,  30, 
under-mete;  Orosius,  ii,  V,  84,  30,  undermetes;  Leeclidoms, 
III,  1 96,  8,  undertid ;  Concordia,  57,  undersang ;  Ben.  Rule, 
Gloss,  XV,  45,  16,  undersang.  To  continue  into  Middle  Eng- 
lish the  history  of  these  forms  :  Ancren  Riwle,  400,  under-tid; 
Ritsou,  Metrical  Romances,  ii,  251,  Orpheus  73,  undertyde 
(cited  by  Bradley-Stratmann) ;  Boddeker,  "  Harleian  MS. 
2253,"  p.  184,  Geistliche  Lieder,  ii,  5,  at  under  (9  o'clock) ; 
St.  Katharine,  2940  (supra),  onont  te  under ;  All.  Poems,  A. 
512  (supra),  aboute  under.  The  above  list  shows  the  identity 
of  Under  and  its  compounds  with  Undern — a  clear  case  of 
"  phonetic  decay." 

Under-mele  was  however  to  change  its  meaning.  Trevisa 
(v,  173)  translates  Higden's  Latin,  "  meridiano  tempore"  by 
"  under-mele-tide ; "  here  the  "Harleian  MS.  2261"  reads 
"  in  his  meridien  tyme."  In  Chaucer's  well-known  "  under- 
meles  and  morweninges"  (Wife  of  Bath's  Tale,  D.  875)  an 
afternoon  time  is  indicated,  but  the  idea  of  repast  is  not  neces- 
sarily present.  That  the  name  of  the  meal,  however,  was 
connected  on  certain  occasions  with  the  period  of  the  day  is 
shown  very  strikingly.  Tale  of  Beryn,  226  (Chaucer  Society, 
2ndSer.,  17,  1876):' 

"  Then  al  this  aftyr-mete  I  hold  it  for  the  beste 
To  sport  and  pley  us,  quod  the  hoost,  eeche  man  as  him  leste." 

Ibid.,  1.  388 : 

"  They  wissh  and  sett  rijte  as  he  bad  each  man  with  his  frere 
And  bigonne  to  talk  of  sportis  and  of  chere 
pat  they  had  the  after-mete  whils  bey  were  out." 

The  context  shows  that  "  after-mete  "  was  the  period  between 
the  Midday-meal  and  Supper. 


60  FREDERICK   TUPPER,    JR. 

No  very  rigid  laws  can  be  applied  to  these  hour-changes. 
An  analogous  case  to  the  one  that  I  am  discussing  presents 
itself.  In  many  sections  of  America,  certainly  of  the  Southern 
States,  Noon  has  the  well-defined  meaning  of  Midday,  while 
Afternoon  is  used  to  cover  the  period  between  the  2nd  and 
3rd  meals  (roughly  speaking,  3-7  p.  m.).  Just  such  a  case 
is  the  one  before  us.  Undern  and  Under-mele  gradually 
became  separated,  the  divergence  being  assisted  by  popular 
etymology^  and  by  such  reasons  as  I  have  given  at  the  begin- 
ning of  my  treatment  of  the  Middle  English  Undern.  The 
difference  in  meaning  is  particularly  striking  in  the  Pronip- 
torium  Parvulorum  (1450),  Way,  1865,  p.  511:  "  Underne 
(Undyre  and  Undermele),  Submeridianum,  Submesimbria,  C. 
F.  In  Mesimbria;  Undermele,  Postmeridies,  Postmesimbria, 
Merarium."  It  will  aid  my  discussion  of  None  to  note  here 
that  these  meanings  of  Under-mele  and  After-mete  constitute 
a  strong  argument  in  favor  of  a  meal  at  Midday. 

The  later  history  of  Under-mele  has  been  traced  by  Nares. 
His  examples  (Glossary,  s.  v.)  show  that  it  was  not  an 
uncommon  word  in  Elizabethan  English,  and  that  it  then 
and  later  bore  the  meaning  of  Afternoon  (Coles,  Eng.  Dio- 
tionary,  1677). 

Middceg. 

This  Hour  does  not  need  much  comment.  In  canonical 
use  it  was  one  of  the  less  important  services  and  is  always  the 
translation  of  Sexta  hora  or  Meridies  : 

Benedictine  Rule,  Gloss  (Logeman),  xv,  45,  16  ;  xvi,  46, 
14;  XVIII,  47,  10;  xviii,  48,  17,  49,  9,  49,  14;  xxiii, 
56,  13;  xxxviii,  70,  11-12;  XLi,  73,  4;  XLViii,  81,  15, 
middsegsang  =  sexta ;  Translation  (Schroer),  xvii,  41,  3  ; 
XVIII,  42,  4,  17,  23;  xxiv,  42,  23;  xxiv,  49,  7;  xlviii, 
73,  11,  middaeg  =  sexta ;  Concordia,  Logeman,  371  (twice), 
674,  687,  955,  956,  middaeg  =  sexta. 

^If  "Under"  had  aught  of  its  old  "between"  meaning,  it  was  natural 
that  "undermele"  should  fall  in  the  afternoon,  between  dinner  and  supper. 


ANGLO-SAXON   D^G-MiEL.  61 

In  other  texts  it  has  the  same  meaning : 

Oroslas,  111,  V,  104,  niht  o5  midne  dffig  (nox  usque  ad 
phirimam  diei  partem);  iv,  7,  184,  28,  nilit  o^  midne  dxg 
(nocte  multa  lucem  claram  efFulsus) ;  Bede's  Ecclesiastical 
History,  ir,  xrii  (16),  144,  12,  jet  middum  dsege  (Giles,  ii, 
240,  3,  die  media);  IV,  Viii  (7),  284,  16,  J'on  sunnan  Icoht 
biiS  set  middan  daege  (Giles,  in,  40,  4,  sol  meridianus) ;  iv, 
xxxrii  (;>2),  384,  1,  );a  hit  wses  foreweard  middseges  (Giles, 
III,  156,  8,  imminente  hora  ipsius  diei) ;  V,  Vi  (6),  402,  1, 
woes  hit  huhugu  seo  seofo^e  tid  dseges,  Saet  is  an  tid  ofer 
midne  dseg  (Giles,  III,  176,  16,  erat  autem  hora  diei  circiter 
septima) ;  v,  xiii  (12),  430,  7,  ob);e  'Saere  middseglican  sun- 
nan  sciman  (Giles,  in,  206,  33,  sive  solis  meridiani  radiis). 
Anglo-Saxon  Gospels,  Matt.,  xxv,  5,  ymbe  |>a  sixtan  tide ; 
Matt.,  xxviii,  45,  fi-ara  |>sere  sixtan  oS  \>a,  nigo]>an  tide ; 
Mark.,  xv,  33,  and  on  j^sere  sixtan  tide ;  Luke,  xxiii,  44, 
seo  syxte  tid;  John,  iv,  6,  Vii,  14,  middseg ;  ix,  14,  seo 
syxte  tid.  Old  Testament  (Grein,  Bibl.  der  A.-8.  Prosa,  i). 
Gen.,  XLiii,  16,  to  midcles  dseges,  meridie;  Dent.,  xxviii, 
29,  on  midne  dseg,  in  meridie;  BUcklihg  Homilies,  91,  28, 
on  midne  dseg;  145,  27,  ser  j^sere  syxtan  tide  |>ses  dseges; 
^Ifric,  Homilies,  i,  108,  18,  228,  14,  fram  middsege  o'S  non  ; 
I,  128,  12,  ofer  midne  dseg ;  ^-Elfric,  Lives  of  Saints,  in,  341  ; 
xvili,  16,  oS  ofer  midne  dseg;  ill,  590,  middeges  (at  mid- 
day); III,  595,  oS  middseg;  Leechdoms,  i,  180,  Chap.  Lxxvii, 
to  middan-dsege;  ii,  28,  5,  )>onne  middseg  sie ;  ii,  140,  Chap. 
LXiv,  on  l^reo  tida,  on  undern,  on  middseg  and  on  non  ;  ii, 
146,  Chap.  Lxxii;  in,  74,  6,  on  middel-dagum ;  ii,  288,  25, 
he  sceal  fsestan  0(S  midne  dseg;  in,  186,  5;  188,  22;  190, 
20;  194,  24;  196,  4,  syxtan  tide;  Wright-Wulker,Foc.,  175, 
45,  sexta,  middseg ;  450,  5,  middsegtid,  meridies. 

The  Benedictine  Service,  Bouterwek,  Ccedmon,  ccxvi,  enjoins 
a  service  of  praise  at  Midday  "  for^on  to  middes  dseges  Crist 
wses  on  rode  a|?ened,"  etc. 

The  connection  of  Midday  with  the  meal-time  of  the  Anglo- 
Saxons  will  be  considered  under  the  head  of  None. 


62  FREDEEICK    TUPPER,    JR. 

None. 

Peck,  in  his  Desiderata  Curiosa,  i,  124  sq.,  regards  Noon 
as  a  contraction  of  the  Latin  "  novus  dies  "  and  argues  from 
this  that  the  Saxons  began  the  Natural  Day'  at  Midday.  He 
has  been  followed,  it  is  needless  to  say,  by  no  later  writer. 
The  Anglo-Saxon  None,  etymologically  our  Noon,  has  always 
the  meaning  of  "  nona  hora  :  " 

Benedictine  Rule,  Gloss,  xv,  46,  5,  none  (Lat.) ;  xv,  46, 
14,  nonsanc  ^  nona ;  xvii,  47,  10-11,  nonsanges  =  none  ; 
XVIII,  49,  15,  set  nonsange  =  nonam ;  xxiii,  56,  14,  to  nonas 
=  nona;  xxxviii,  70,  12,  nones  =  none;  xli,  73,  7,  o^S 
non  =  usque  ad  nonam  ;  XLi,  73,  1 5,  to  nonas  =  ad  nonam  ; 
XLViii,  81,  18;  82,  10;  82,  11-12,  ]>SBre  nontide=hore 
none;  Translation,  xvii,  41,  3;  xviii,  42,  4;  xxiv,  49,  7, 
8,  on  non  =  nona ;  XViii,  42,  18,  to  nonsange  =  ad  nonam  ; 
XVII,  42,  23,  on  non  :=  ad  nonam ;  xlviii,  73,  14,  sy  se  non 
geradod  and  sy  gehringed  l^onne  seo  eahtoSe  tid  bi^  healf 
agau;  XLViii,  74,  12,  an  tid  ofer  non  r^  ad  decimam  plenam; 
Concordia,  378,  483,  567,  674,  732,  734,  737,  non  =  nona; 
833,  tide  nones  =  hora  nona.  Bede,  Ecclesiastical  History,  iv, 
XIV,  296,  14,  gefylledre  nontide;  Shrine,  80,  1,  o5  ^a  uige- 
'San  tid  j^set  is  ]?onne  non  ;  85,  30,  on  Sa  nygeSan  tide  |>8et  is 
on  ^one  non.  Anglo-Saxon  Gospels,  Matt.,  xxvii,  45;  Luke, 
xxiii,  44,  o|>  |;a  nygo]:'an  tide ;  Matt.,  xx,  5,  ymbe  ]>a  sixtan 
and  nigo)>an  tide;  xxvii,  46,  and  ymbe  ]>a.  nigo|?an  tide; 
Mark,  xv,  33,  o^  non-tide  =  usque  in  horam  nonam ;  xv, 
34,  to  non -tid  =  hora  nona;  ^Ifric's  Homilies,  i,  216,  };a 
em  be  non  tid ;  i,  228,  fram  middsege  o])  non  ;  ii,  74,  se  non 
fram  Moyse  o^  Dryhtnes  to-cyme;  ii,  76,  seo  non-tid  biS  ure 
yld  for^an  ^e  on  non-tide  asyh^  seo  sunne  and  Sees  ealdi- 
gendan  mannes  msegen  bi^  wanigende  (supra) ;  ii,  256,  hwset 
"Sa,  ymbe  midne  dseg  wear^  middaneard  a^eostrod  and  seo 

^  Let  me  emphasize  here — as  I  have  done  in  my  first  pages — the  Saxon 
"  Natural."  As  distinguished  from  the  classical  idea,  it  is  always  connected 
with  equal  hours. 


ANGLO-SAXON    D^G-M^L.  63 

sunne,  behydde  hire  hatan  leoman  o^  ^a  nigo^an  tide,  ^e  we 
non  hataS  (a  reference  to  the  Passion);  Leechdoms,  n,  140, 
Chap.  LXIV,  on  non;  ii,  290,  7,  to  nones  ;^  iii,  186,  5,  fram 
tide  l^sere  syxtan  o^  non  god  mona  (4th  Moon)  blod  lajtan  ; 
III,  194,  3,  o«  -Sa  nigo})en;  ill,  196,  4,  8,  oS  non;  III,  196, 
17,  fram  non-tide;  Wright- VViil ker,  Fom6ukries,  101,  19,  we 
sungon  non;  175,  46,  non  =  nona  hora.  The  Benedictine 
Service  gives  the  reason  for  worship  at  this  hour  (Bouterwek, 
Ccedmon,  CCXVi) :  "  On  nontiman  we  sculon  God  herian  for);am 
on  }>one  timan  Crist  gebaed  for  ];am  ]>e  him  deredon  and  si^^an 
his  gast  asende  and  on  }K:»ne  timan  sculon  geleaffuUe  men  hi 
georne  gebiddan  "  (cf.  Bouterwek,  cxc). 

No7ie  as  a  Meal-time. 

Wright,  Homes  of  Other  Days,  1871,  p.  34,  is  inclined  to 
consider  None  the  meal-time,  as  Midday  and  not  as  one  of 
the  Canonical  Hours.  I  shall  take  a  very  similar  view  of  the 
Middle  English  None,  but  ^''right's  statement  is  certainly  not 
true  of  the  Anglo-Saxon  dinner-hour. 

The  Glosses  help  us  in  finding  the  time  of  the  2nd  meal ; 
Wright- Wiilker,  Vocabularies,  147,  30,  Merenda  =  Non-mete ; 
282,  13 ;  353,  28,  Annona  =  Non-mete.  Bells  summoned 
the  monks  to  their  meals  at  None;  Ben.  Rule,  Translation, 
XLVIII,  98,  5 :  "  SiS^an  hy  ]wue  forman  cnyll  to  none  gehyren, 
gongen  hy  ealle  from  hyra  weorce  and  don  hy  gearuwe  ]:>set  hi 
magon  to  cirican  l^onne  man  eft  cnylle.  Donne  eft  sefter  heora 
nongereorde  ('  Winteney,'  99,  20,  non-mete  =  refectio)  raeden 
hy  eft  heora  bee  o^Se  hyra  psalmas  siugau."  The  Concordia, 
1.  374,  commands,  with  even  more  definiteness  that,  at  the  first 
none  bell  (primum  signura  nonae),  the  monks  should  wash 
their  hands  and  prepare  themselves  for  the  repast.     In  the 

^The  adverbial  phrases,  "to  nones,"  "to  middes  dseges"  (Gen.,  XLiii,  16) 
are  to  be  rendered,  as  the  contexts  show,  "at  noon,"  "at  midday."  "To 
afenes"  (Conf.  Ecgberti,  xxx,  Th.,  .-1.  L.,  355)  means  undoubtedly  "till 
evening"  (for  this  and  like  phrases,  compare  Sievers-Cook,  Old  English 
Grammar,  p.  178,  ^  320,  Note). 


64  FREDERICK    TUPPER,    JR. 

Colloquy  of  ^Ifric  (Wright- Wiilker,  Voc,  103)  the  young 
monk  places  "the  eating  and  drinking"  after  Middaysong, 
but  in  the  Benedictine  Bide,  XLi,  it  is  directed  that  the  times 
of  meals  vary  with  the  seasons :  "  From  Easter  to  Pentecost 
let  the  brothers  refresh  themselves  at  the  sixth  hour  (Logeman, 
65,  14,  l^ses  middseges  gereord).  During  the  Summer  if  the 
labors  of  the  field  do  not  hold  them  and  the  heat  disturb 
them,  let  them  fast  even  to  None  on  W^ednesday  and  Friday ; 
on  other  days  let  them  take  their  meals  at  the  6th  Hour. 
From  the  Ides  of  September  let  them  ever  refresh  themselves 
at  None  (to  nones  gereorden)."  That  the  Anglo-Saxon  drafters 
of  the  Concordia  found  such  a  variation  of  the  meal-hour  neces- 
sary is  shown  by  their  enjoining  (1.  560)  the  monks  to  take 
"from  Easter  to  Holyrood  Day  dinner  at  sext,  followed  by 
the  raeridien  sleep;  from  Holyrood  Day  to  Lent,  on  Wednes- 
days and  Fridays  in  the  Summer,  and  at  all  the  fasts  of  the 
order,  dinner  at  None."  According  to  Benedictine  Rule,  Chap. 
XXIV,  49,  7,  an  excommunicated  person  should  receive  his 
dinner  alone  after  the  dinner-time  of  the  brothers,  if  the 
brothers  at  Midday,  he  at  Noon,  if  the  brothers  at  Noon,  he 
at  Evening.  That  Noon  was  the  dinner  hour  of  all  classes 
is  indicated  by  an  interesting  entry  in  the  Chronicle  (E.  1140) : 
"  l^erefter  in  |;e  Lengten  |?estrede  )>e  sunne  and  te  daei  abuton 
non-tid  dales  |>a  men  eten  |>set  men  lihtede  candles  to  aeten  bi." 

None  on  Fast  Days. 

Bede  tells  us  {Eccl.  Hist,  in,  5,  162,  8)  that,  by  the  example 
of  Bishop  Aidan,  it  became  the  habit  for  all  religious  people 
to  fast  up  to  the  ninth  hour  (to  nones)  on  the  fourth  and  six 
days  ^  of  the  week  except  during  fifty  days  after  Easter. 

^  That  honor  was  paid  to  Wednesday  and  Friday  by  the  Anglo-Saxons, 
the  Laws  give  ample  evidence :  Bouterwek,  CcEdmon,  lv;  Theodore,  "  Peni- 
tentiale,"  xvir,  6,  Thorpe,^.  L.,  p.  283;  "Excerptions"  of  Ecgbert,  108, 
Thorpe,  A.  L.,  335;  "Constitutions"  of  Odo,  Spelman,  Concilia,  p.  417, 
Johnson,  362;  "Excerptions"  of  Ecgbert,  xxxvi,  Thorpe,  329;  "Canons" 
of  ^Ifric,  37,  Thorpe,  450;  Edgar's  Laws,  ii,  5,  Schmid,  188;  Athelred,  v, 
17,  Schmid,  224;  vi,  24,  Schmid,  230;  Canute,  i,  16,  Schmid,  262;  Athel- 
stan,  V,  3,  Schmid,  154;  Leechdoms,  in,  224. 


ANGLO-SAXON   DiEQ-MiEL.  65 

Two  of  the  MSS.  of  the  "  Confessionale  "  of  Ecgbert,  Arch- 
bishop of  York,  contain  this  interesting  addendum  (xxxvii, 
N.  6,  Thorpe,  A.  L.,  358) :  "  On  ];am  serran  dsege  set  geolum 
(y.  =  Bodl.  Laud,  F.  17,  middan  wintra)  set  none,  siSiSan 
maesse  by^  gesungen  heo  gereordia^  Romani ;  Grecas  to 
aefenne,  |?onne  sefen  biS  gesungen  and  msesse,  |?onne  fo"S  hi 
to  mete." 

Wulfstan  {Homilies,  LV  (la),  284,  28;  xxix,  (25),  136, 
16  ;  XVII  (22),  Sermo  in  XL,  102,  23)  enjoins  every  healthy 
man  to  fast  until  None  (to  nones)  on  every  Lenten  day. 
Ecclesiastical  Institutes,  xxxix,  Thorpe,  A.  L.,  486,  and  the 
Sermon  on  the  3rd  Sunday  in  Lent  (Assraann,  Grein,  Bibl. 
der  A.-8.  Prosa,  iii,  p.  140),  unite  in  declaring  that  it  is  no 
fitting  fast  to  take  to  meat  as  soon  as  one  hears  the  none-bell 
(Sermon :  "  sona  swa  hy  ]>set  belltacen  gehyra^  J^aere  nigo)^an 
tide,  l^set  is  seo  non-tid  ") ;  but  it  is  proper  to  postpone  the 
meal  until  after  evening-service  (Sermon,  "8efen];enunge"). 

None  in  Middle  English. 

Johnson,  Note  to  Edgar's  Canons  (Baron's  ed.,  p.  410), 
explains  thus  the  change  in  the  meaning  of  None : 

"  The  monks  could  not  eat  their  dinner  till  they  had  said 
their  noonsong,  which  was  a  service  regularly  to  be  said  at 
three  o'clock,  but  they  probably  anticipated  their  devotions 
and  their  dinner  by  saying  their  noondaysong  immediately 
after  their  middaysong  and  presently  falling  on.  But  it  may 
fairly  be  supposed  that  when  Midday  became  the  time  of 
dining  and  saying  noonsong  it  was  for  that  reason  called 
Noon  by  the  monks."  This  is  true  in  part.  Ano^en  Riwle, 
p.  21,  shows,  however,  that  during  a  great  part  of  the  year 
the  2nd  meal  preceded  Nones. 

Skeat,  Etymological  Dictionary,  Kluge,  Etymologisches  Wdr~ 

terbuch,  and  the  Century  Dictionary  claim  that  the  time  of  the 

Church  Service  called  Nones  was  altered  and  that  the  term 

came  to  be  applied  to  Midday.     My  own  view  is  this.     The 

5 


66  FREDERICK  TUPPER,   JR. 

time  of  None  became  settled  at  midday,  after  the  introduction 
of  clock  hours  and  a  fixed  time-standard,  because  the  None- 
meal  was  eaten  at  12  o'clock.  My  reasons  for  this  opinion 
may  be  thus  stated  : 

1.  Even  in  Anglo-Saxon  times  the  time  of  the  2nd  meal 
was  varying.  The  examples  from  the  Benedictine  Rule  and  the 
Concordia,  given  under  None  as  a  Meal-time,  show  this. 

2.  The  Canonical  Hour,  Nones,  retained  its  meaning  of 
9th  Hour  long  after  None  had  been  applied  to  Midday.  To 
sustain  this  by  example  :  Layaraon,  v.  31733  (Madden,  1847, 
III,  276),  indicates  a  "  ninth  hour  "  meaning  : 

"  J>a  hit  wes  uppen  non 
J>a  sunne  gan  to  nipen." 

Id.,  II,  163,  V.  14039  (Bradley-Stratmann) ;  ii,  291,  17063 
B.-s.  are  not  determinative.  "At  midday  and  at  none"  of 
Old  English  Miscellany,  p.  50  B.-S.,  and  of  the  Parable  of 
Vineyard,  B5ddeker  (MS.  Harl.  2253),  185,  1,  shows  a  reten- 
tion of  the  old  signification.  In  the  Lives  of  the  Saints  (c. 
1300),  56,  217,  232  (Horstmann),  the  Canonical  Nones  retains 
its  position :  "&  si\>]>e  also  prime  and  uuderne  s\]>'pe  and  middai 
and  afterwardes  non."  Such  is  the  case  in  the  "  York  Hours 
of  the  Cross"  (c.  1300)  {Lay  Folks  Mass  Book,  E.  E.  T.  Soc, 

71,86,54): 

"At  the  tyme  of  none  Jesus  gun  cry 
He  wytte  his  saul  to  his  fader." 

And  William  of  Shoreham  (Wright,  1849,  p.  86)  connects 
the  Hour  with  the  death  of  Christ.  Wycliffe  always  assigns 
to  None  the  meaning  of  9th  Hour :  Rule  of  St.  Francis,  p.  41 
(supra) ;  Matt.,  xx,  3,  sixte  hour  and  nynethe ;  Mark,  xv, 
33,  til  in  to  the  nynthe  hour,  that  is  noon  ;  Luke,  xxiii,  44, 
to  the  nynthe  hour  (Variants,  or  none);  Acts,  iii,  1,  at  the 
nynthe  our  of  preying;  Acts,  x,  3,  nynthe  hour  or  noon. 
Noon  is  applied  to  Midday  early  in  the  14th  Century,  but 
Nones,  the  time  of  holy  worship,  is  still  the  9th  hour  in  the 
Roman  Breviary  and  the  Anglican  Hymnal. 


ANGLO-SAXON   DJEG-MJEl..  67 

3.  When  None  is  applied  to  Midday  it  still  remains  the 
meal-hour.  I  trace  rapidly  its  history.  Very  often  None  is 
a  mere  expletive  :  Guy  of  Warivick  {E.  E.  T.  Soc,  Extr.  Ser., 
25-26),  1.  3342,  till  none ;  5928,  longe  or  none ;  Generydes, 
Wright,  180  (E.  E.  T.  Soc,  55,  6),  er  it  be  none;  Athelstan, 
Reliq.  Antiq.,  ii,  90,  or  it  be  none ;  ii,  95,  or  none.  In  King 
Horn,  however,  None  is  the  dinner-hour  (1.  358)  : 

"  Go  nu  quaj>  heo  sone 
And  send  him  after  none 
*        *        *         * 

1.  368,  Horn  in  halle  fond  he  ho 

Before  \>e  kyng  on  benche 
[Red]  wyn  for  to  schenche 
Horn  qua)?  he  so  hende 
To  bure  nu  \>n  wende 
After  mete  stille 
With  Eymenhild  to  dwelle." 

We  find  in  Concordia,  1.  484,  {^aene  non  na  fylige  scence ; 
and  the  very  expression  None-chence  is  used  as  the  name  of 
donations  to  drink  for  workmen.  Letter  Book  G.,  fol.  iv  (1354), 
Riley's  Memorials  of  London,  265,  Note  7  (cited  Skeat's  Note 
to  Piers  Plowman,  ix,  158,  Nuncheon).  Another  citation 
from  Horn  (1.  801) : 

"  J>e  King  him  makede  a  feste 
wi)>  his  knigtes  beste 
ber  cam  in  at  non." 

At  the  end  of  the  13th  Century,  the  very  time  of  the 
introduction  of  clocks,  None  suffered  change.  The  earliest 
undoubted  example  of  a  midday-meaning  that  I  have  dis- 
covered is  from  Horstmann,  Lives  of  the  Saints  (1285-1300), 
45,  402,  311  : 

"  For  J>at  is  evene  above  \>m  heved  rigt  atjje  nones  stounde 
Onunder  Hne  fet  evene  it  (the  sun)  is  at  midnijt  onder  \>e  grounde  .  .  . 
And  noon  it  is  benethen  us !  whane  it  is  here  midnigt." 

Cf.  Id.,  27,  1469,  148  ;  39,  137,  264 :  Morris  is  wrong, 
however,  in  assigning  such  a  meaning  to  Specimens,  i,  3a,  81  ; 


68  FREDERICK   TUPPER,   JR. 

6a,  b  255,  etc.    Ritsou,  Metrical  Romances,  ii,  251,  73,  points 
to  a  midday-meaning : 

"And  lete  him  slepe  tyl  after  none 
That  the  under-tyde  was  agane." 

(Yet  under-tyd  may  be  postmesimbria).  Cursor  Mundi, 
16764: 

"  Be  Hs  it  was  ]>e  dai  sun  gane 
hat  comen  was  to  none." 

The  allusion  is  to  Christ's  death  and  the  Canonical  mean- 
ing is  kept;  but  it  is  significant  that  in  those  texts  {Cursor 
Mundi  and  Wycliffe),  where  Undern  becomes  Midday,  None 
is  the  9th  Hour. 

The  12  o'clock  None  is  still  the  dining  hour ;  Piers  Flow- 
man,  C.  7,  429  ;  9,  146,  Nones,  the  noon  meal ;  9,  290,  None; 
3,  100,  before  None.  Skeat  (Id.,  E.  E.  T.  Soc,  67)  shows  in 
his  Note,  p.  165,  to  9,  146,  "that  the  hour  named  None  is 
what  we  now  call  noon,  viz.,  12  o'clock,"  and  that  we  are  to 
understand  the  "anchorites  and  hermites  as  having  but  one 
meal  a  day  and  that  at  Midday  ?  "  In  Chaucer  the  midday- 
meaning  is  ^xed,  Astrolabe,  Part  ii,  4,  18  :  "I  raene  from  xi 
of  the  clokke  biforn  the  hour  of  noon  til  on  of  the  clok  next 
folwyng."  Yet  in  the  pseudo-Chaucerian  Tale  of  Beryn,  C. 
Series,  ii,  17,  169,  the  pilgrims  dine  at  this  hour : 

"And  sith  J>ey  droug  to  dynerward,  as  it  drouj  to  noon."  ^ 

Undermele  and  afterraete  (supra)  bespeak  a  Midday  dinner, 
and  the  Glosses  tell  the  same  story :  Reliquiae  Antiquae,  I,  6, 
"  Liber  Festivalis,"  non-mete,  merenda ;  Promptorium  Par- 
vulorum,  p.  360,  nun-mete,  merenda,  auticinium,  receives  a 
copious  note  from  Way  (Id.,  360,  iv,  3).  The  word  "  Noon- 
ing" that  he  cites  is  in  itself  a  strong  argument  for  the  close 
connection  between  Noon  and  the  Middle  English  meal-time 

^  Although  Wright,  Homes  of  Other  Days,  p.  405,  quotes  largely  from  the 
Tale  of  Beryn,  he  does  not  mention  this  very  important  line.  It  would 
perhaps  interfere  with  his  theory  (p.  261)  of  an  early  breakfast,  a  9  o'clock 
dinner,  and  a  5  p.  m.  supper. 


ANGLO-SAXON   DJEG-M^L.  69 

(Way  s.  V.  Bever;  Hampson,  M.  A.  Kalendarium,  8.  v.). 
The  change  iu  meaning  is  therefore  to  be  looked  for  in  the 
shifting  of  Nooning  and  Nuncheon  to  Midday.^ 

A  good  definition  of  the  time  of  JE£eu  is  found  in  Allit. 
Poems,  A.  612  {E.  E.  T.  Soc,  64) : 

"At  the  day  of  date  of  even-songe 
An  oure  byfore  the  sonne  go  doun." 

This  allows  for  the  change  of  the  Artificial  Day,  and  corres- 
ponds exactly  to  the  definition  of  Durand,  Rationale,  v,  ii,  138, 

^  Noon  or  12  o'clock  was  undoubtedly  the  meal-hour  in  1475,  according  to 
"  MS.  Harl.  5086,  fol.  86-90,"  The  Babees  Book,  129  {E.  E.  T.  Soc,  vol.  32 
(1868),  p.  5) : 

"At  none 
Whenne  that  ye  se  youre  lorde  to  mete  shall  go." 

The  Ballads  furnish  the  same  evidence ;  compare  Gest  of  Robyn  Hode, 
Second  Fytte,  stanza  143  (Gummere,  Old  English  Ballads,  1894,  p.  21)  : 


Id.,  stanza  156 : 


"  So  longe  abode  Robyn  fastinge 
Thre  houres  after  the  none." 

"  Therefore  he  was  fastinge 
Til  it  was  past  the  none." 


Now  what  relation  did  the  French  Nonne  bear  to  the  English  None,  and 
what  influence  did  the  French  hours  exert  upon  those  that  we  have  been 
studying?  Almost  none.  Godefroy's  Dictionnaire  (1888)  s.  v.  Nonne,  and 
the  Indexes  in  the  Publications  of  the  Soci^t^  des  Anciens  Textes  Franpais 
show  that  Nonne  had  originally  the  meaning  of  "  ninth  hour,"  but  that  it 
appears,  iu  the  sense  of  Midday,  in  late  15th  Century  texts.  No  French 
critic  has  as  yet  fixed  the  times  of  Froissart's  hours ;  but  they  furnish  no 
difficulty.  I  mention  them  with  the  determining  references:  Prime  or  6 
o'clock  {Chroniques,  i,  Lxxxvii;  I,  ccil) ;  Tiers  or  9  o'clock  (Chron.,  i,  XL, 
et  le  quart  jour  jusques  a  heure  de  tierce;  i,  liVii;  i,  CCLXx) ;  Midi  or 
Midday  (i,  CCLXXXI,  Jusques  a  heure  de  midi) ;  Grand  Midi  or  Fully 
(Lat.  plena)  12  o'clock  (i,  xciir,  jusques  a  grand  midi;  cf.  Chaucer's 
"  Prime  large,"  Brae's  essay) ;  Petite  Nonne  immediately  follows  Grand 
Midi  (i,  xciii) ;  Haute  Nonne  or  L'heure  de  Nonne,  2-3  o'clock  (i,  clxxv, 


70 


FREDERICK   TUPPER,   JR. 


vesperae  vero  representant  undecimam ;  v,  ill,  139,  item  in 
vespera,  quia  tunc  incipit  dies  finire."  ^ 

Many  examples  of  the  use  of  ^fen  present  themselves : 
Benedictine  Rule,  Gloss,  xv,  45,  17,  seftersang  (mistake  for 
sefensang)  z=  vespera;  xvi,  46,  14  xviii,  50,  5,  8efensanc  = 
vespera;  xvii,  47,  15,  sefentidsanc  =r  vespertina  synaxis; 
XViii,  50,  18,  sealmsanga  sefensanga  =  psalmorum  vesperti- 
norum ;  XLi,  73,  5,  to  sefenne  =  ad  seram ;  compare  xxrv, 
56,  14 ;  XLi,  74,  1  (twice) ;  xlii,  74,  6 ;  XLViii,  82,  2 ;  Id., 
Translation,  xiii,  38,  15,  sefensang  =  vespertina ;  xvii,  41, 
19,  ])ses  sefensanges  lof  =  vespertina  synaxis;  xvili,  43,  7,  se 
aefensang^  vespera;  xviii,  43,  18,  "  Winteney,"  57,  19,  to 
)?am  sefendreame  =  in  vespera  (cf.  Grein,  Sprachschatz,  s.  v. 
"  dream  ") ;  xxiv,  49,  8,  on  aefen  ;  xxxix,  63,  16-17,  to  j;am 
aefengifle  ==  cenaturi ;  Concordia,  488,  500,  534,  592,  662,  675, 

La  commenca  grand  assaut  qui  dura  jusques  a.  haute  nonne  (jusques  apr^s 
midi);  environ  heurede  nonne;  i,  xxxix,  entour  heure  de  nonne ;  i,  cccvi, 
et  commenca  la  bataille  (a  long  battle)  environ  heure  de  tierce  et  dura 
jusques  a  haute  nonne ;  iii,  lviii,  a  un  heure  apres  nonne) ;  Basses  Vespres 
or  Before  Vespers;  Vespers  or  Evening  (i,  xxxv;  i,  xxxix,  a  basses  ves- 
pres ;  I,  XLix,  sur  I'heure  de  souper ;  i,  ccxxxr,  jusques  aux  vespres ;  i, 
XXXVI,  apres  nonne  sur  les  vespres;  i,  ccLix,  de  vespres  jusques  a  la 
nuit).  Minuit,  Point  de  jour,  and  Haut  jour  are  mentioned  frequently. 
Buchon  (Chroniques  de  Froissart,  1835)  puts  Nonne  at  Midday,  and  Scheler 
{Oeuvres  de  Froissart,  Brussels,  1870-1874,  Glossaire,  s.  v.  Nonne)  doubts 
this  but  leaves  the  question  undecided.  As  I  have  shown  above  the 
passages  themselves  settle  tlie  matter.  In  the  Buke  of  John  Mandeville, 
Koxburgh  Club,  1889,  p.  81,  where  the  French  text,  MS.  Harl.  4383,  reads, 
"de  tierce  du  jour  jusques  a  basse  none,"  the  English  translator  (Egerton 
MS.  1982)  gives,  "fra  undren  of  ]>e  day  to  it  be  passed  none;  "  again,  Id., 
p.  149,  "  du  tierz  de  jour  jusques  a  noune  "  is  rendered  by  "  fra  undrun  of 
be  day  til  efter  noone."  The  French  Haute  Nonne  is  not  the  original 
of  High  Noon  {Holy  Rood,  44,  308).  Heah  Undern  is  found  in  an  Anglo- 
Saxon  text  {Ben.  Rule,  Transl.,  XLViii,  74,  11)  as  the  translation  of  Tercia 
Plena  ;  and  again,  the  French  hour  changed  its  meaning  after  the  English. 
^  How  changed  was  the  meaning  of  Evening  in  Shakspere's  day,  a  rather 
unquotable  passage  from  Romeo  and  Juliet  (ii,  iv,  98  sq. ;  cf.  Notes,  Vario- 
rum Ed.)  proves.  To  give  point  to  Mercutio's  waggery.  Evening  must  begin 
at  noon-tide.  As  the  Century  Dictionary  has  shown,  Evening  retains  this 
meaning  until  to-day  in  England  and  the  Southern  United  States. 


ANGLO-SAXON   D^G-M^L.  71 

930,  1017,  sefen  =  vespera ;  388,  450,  711,  964,  8efensanc  = 
vespera;  1035,  sefenlof  =  laus  vespertinalis ;  400,  405,  723, 
828  (MS.,  sefterraeding),  sefenrseding  =  collatio. 

This  hour  of  the  day  appears  frequently  in  non-canonical 
usage:  Bede's  Ecclesiastical  History,  i,  xviii,  92,  13;  iir,  i, 
156,  25 ;  IV,  III,  270,  35 ;  iv,  xxv,  346,  28  ;  V,  xxii,  476,  9, 
on  sefenne;  i,  xvi,  84,  27,  ser  aefenne;  iii,  vili,  180,  21,  in 
eefentiid ;  iv,  XXV,  346,  28,  on  sefenne  j^aere  neahte ;  v,  Vi, 
402,  2,  0^  aefen  ....  ^a  hit  sefen  wses  ;  i,  i,  26,  2,  swa  j^set  oft 
on  middre  nihte  geflit  cymeS  |;am  behealdendum,  hwseSer  hit 
si  ]}e  sefenglommung  "Se  on  morgen  deagung  =  Giles,  i,  i,  Vol. 
II,  30,  29,  utrum  crepusculum  adhuc  permaneat  vespertinum 
an  jam  advenerit  matutinum  (cf.  Guthlac,  1265,  frara  sefen- 
glo.me) ;  Anglo-Saxon  Chronicle,  D.  E.  F.,  979,  on  sefentide; 
E.  1106,  1110,  on  sefen;  E.  1106,  selce  aefen  ....  sumne 
cefen;  E.  1118,  aenes  aefenes;  "  Confessionale  Ecgberti,"  xxx, 
Thorpe,  A.  L.,  355,  to  aefenes ;  Epistola  Alexandri,  Basker- 
ville,  Anglia,  iv,  1.  294,  an  tid  to  aefenes;  523,  on  aefen; 
534-5,  mid  py  hit  aefenne  neahlehte ;  537,  on  ];one  aefen ; 
Anglo-Saxon  Gospels,  Matt.,  viii,  16,  p'a  hit  aefen  wses  := 
vespere  autem  facto;  Matt.,  xiv,  15,  ]ja  hit  waes  aefen  =  ves- 
pere  autem  facto ;  Matt.,  xvi,  2 ;  Mark,  xin,  35,  on  aefen ; 
Mark,  xxv,  20,  on  ];am  aefenne;  xxviii,  1,  pam  reste  daeges 
sefenne;  Mark,  rv,  35,  j^onne  aefen  bi^;  xv,  42,  5a  aefen  wses 
geworden ;  Luke,  xxiv,  29,  sefenlsecS  =  advesperascit ;  Old 
Testament,  Gen.,  i,  5,  8,  13,  19,  23,  31,  and  wses  geworden 
aefen  and  raergen  ;  Ex.,  Xii,  6;  Xii,  18. (twice);  XVI,  13; 
XXIX,  38,  41 ;  Deut.,  xxviii,  67,  on  sefen ;  Gen.,  xix,  1  ; 
Joshua,  II,  5,  on  asfnunge;  Ex.,  xvi,  12,  to  aefen;  Deut., 
xxviii,  67,  aefenes;  Blichling  Homilies,  241,  27;  47,  18 ;  93, 
3;  91,  34,  aefen;  245,  10,  on  aefenne;  ^Ifric's  Homilies,  i, 
216,  25-26,  ffir  «fenne;  i,  452;  ii,  242,  22;  ii,  334,  34;  ii, 
348,  18 ;  II,  266,  on  sefnunge ;  ii,  350,  4,  on  ]?am  aefenne ; 
II,  370,  1,  );isne  sefen  (Eve  of  Festival) ;  ^Ifric's  Lives  of  the 
Saints,  III,  259 ;  xxiii,  440,  472,  on  sefen ;  in,  583,  o^  aefen ; 
XI,  43,  153,  on  aefnunge;  xix,  87,  o'S  aefnunge;  xv,  58,  on 


72  FREDERICK   TUPPER,   JR. 

aefentiman ;  xiii,  27,  o^  l^set  hit  sefnode ;  xxiii,  245,  mid  ];e 
]>e  hit  sefhian  wolde  and  seo  sunne  sah  to  setle ;  xxiii,  449, 
to  sefen ;  xxiii,  533,  gyrstan  sefen ;  Assmann,  Pseudo  Matthaei 
Evangelium  (Grein,  Bibl.  der  A.-S.  Prosa,  iii,  iii,  p.  123), 
Chap.  X,  1.  225,  o^  ^SBt  sefen  wses;  iii,  196;  xviii,  24-25, 
senes  sefenes ;  Wulfstan,  Homilies,  xxx  (26),  p.  151,  16, 
for  Sam  we  us  nyton  wito^  lif  set  sefen,  ne  we  nyton  |:>onne 
we  to  ure  reste  go^  hwseSer  we  moton  eft  dseges  gebidan  ; 
Leeohdoms,  i,  256 ;  ii,  356 ;  ii,  28,  5,  on  sefen  ;  i,  386,  selce 
sefen;  ii,  190,  3,  sefter  sefen  geweorc;  ii,  190,  18,  |?onne  he 
slapan  wille  on  asfen;  ii,  26,  22,  on  sefenne;  iii,  106,  10, 
twegen  sticcan  fulle  a  sefen,  twegen  a  morgen  (a  sesnung, 
Sehroer,  Ben.  Reg.,  80,  5,  should  be  read  a  sefnunge) ;  iii, 
188,  22  [o«]  sefen ;  in,  196,  17,  o«  ^fen. 

The  reasons  for  observing  Evensong  are  many,  we  are  in- 
formed by  the  Benedictine  Service,  Bouterwek,  Ccedmon,  cxc, 
CCXViil : 

"On  sefen  we  sculon  God  herian.  On  j^one  timan  man 
oifrode  on  j^sere  ealdan  se  and  mid  recelsreocan  on  }>am  temple 
pset  weofod  georne  weor^ode  Gode  to  lofe,  and  on  sefen-timan 
ure  dryhten  offrode  set  his  sefengereorde,  and  dselde  his  dis- 
cipulum,  l^urh  halig  geryne,  hlaf  and  win  for  his  sylfes  licha- 
man  and  for  his  agen  blod.  And  on  sefen-timan  hit  wses  ]?set 
Joseph  Cristes  lichaman  of  rode  alinode. 

In  the  Evening  the  moon  was  created,  and  ever  since  in 
the  Evening  renews  its  age  (Bede,^  Leechdoms,  in,  264,  25  ; 
Byrhtfer-S,  75,  Anglia,  viii,  309,  15).  For  example  of  ^fen 
and  its  compounds  in  Anglo-Saxon  Poetry,  compare  Grein, 
Sprachschatz,  and  Bosworth  Toller. 

vEfen  as  a  Meal-time. 

The  Glosses  give  good  evidence  that  the  third  meal-time 
of  the  Anglo-Saxons  was  the  11th  hour:  Wright- Wiilker, 
Vocabularies,  147,  29,  sefengereord  =  cena ;  281,  31,  sefen- 
mete  =  cena ;  Benedictine  Pule,  Gloss,  xxxix,  71,  1,  sefen- 


ANGLO-SAXON   D^G^-M2EL.  73 

]?enunge  =  cenae ;  71,  3,  on  8efen|;enungum  =  coenaturis; 
XLi,  74,  4,  sefen|>enunge  =  cene  (distinction  made  between 
Cena  and  Refectio) ;  xlii,  74,  10,  fram  8efen|;euunge  =:  a 
cena ;  Id.,  Translation,  xli,  66,  7,  set  );am  gereorde ;  XLII, 
66,  15,  seo  tid  sefengereordes  ^  tenipus  cenae;  xxxix,  63, 
16—17,  to  }>am  SBfengifle  =  cenaturis;  Concordia,  1030,  sefen- 
gereord  =  cenaturi  (?) ;  1034,  sefengereord  =  cena  ;  1030, 
aefen|;enung  =  cena  =  vesperum  officium  (823). 

Wright  in  Homes  of  Other  Days,  34,  regards  the  time  of 
the  evening-meal  as  uncertain.  Benedictine  Rule,  Chap,  xli, 
however,  declares  that  it  must  end  before  dark,  and  very  much 
the  same  rule  was  enjoined  by  the  Concordia  (cf.  Fosbroke, 
British  Ilonachism,  p.  30).  The  supper-hour  of  the  laity  was 
doubtless  at  the  same  hour. 

Other  texts  mention  this  meal :  Jiede's EcclesiasticalHistory, 

III,  VIII,  184,  23,  sefter  his  sefengereorde ;  Pastoral  Care,  XLrv, 
322,  19,  underngiefl  o]>]>e  aefengiefl  =  prandiura  aut  coenam 
(supra  sub  Undern);  Blickling  Homilies,  67,  26 ;  99,  22,  sefen- 
gereordu ;  73,  5;  142,  6,  set  j^asm  sefengereordura  (N.  H.  G. 
abendmahl). 

In  the  early  illuminated  MSS.  dinner  scenes  are  not  un- 
common.   ^Ifric's  Version  of  Genesis,  MS.  Cotton  Claudius, 

B.  IV,  fol.  36  (Wright's  Homes,  34,  Cut  14),  represents  Abra- 
ham's feast  on  the  birth  of  his  child.    MS.  Cotton  Cleopatra, 

C.  VIII,  fol.  15  (Id.,  36,  Cut  16),  pictures  "  Psychomachia 
prudentius ; "  underneath  the  cut  is  written,  "  seo  Gaines  to 
hire  asfengereordum  sitt."     Compare  MS.  Cott.  Tiberius,  C. 

IV,  fob.  5  (Id.,  35,  Cut  15). 

In  strict  fasts  only  one  meal  a  day  was  eaten ;  compare 
Lives  of  the  Saints,  xx,  41  : 

"  Be  hire  (St.  JEtlielthrytha)  is  awryten  t>jet  heo  wel  drohtnode 
To  anum  maele  fsestnende  butan  liit  freolsdseg  waere." 

Not  only  the  examples  of  Saints  but  ecclesiastical  institutes 
limited  good  churchmen  to  a  single  repast  on  fast-days;  and 
this  repast  was  at  Vesper-tide,  Eccl.  Inst.,  xxxvni,  Thorpe, 


34:  FREDERICK   TUPPER,   JR. 

A.  L,,  486  :  Dset  leugten  fsesten  man  sceal  mid  swi)>e  healicre 
gymene  healdan  swa  J^aet  |;8er  nan  daeg  ne  sy  butan  sunnan- 
dagum  aniim  j?set  senig  man  aeniges  metes  bruce  ser  j^sere  teo^an 
tide  o^^e  j^sere  twelfte."  Compare  Eccl.  Inst.,  xxxix-XL, 
A.  L.,  486  (Sub  None). 

Compline. 

The  numerous  examples  of  the  word  in  the  Century  and 
the  Oxford  Dictionaries  place  beyond  question  the  time  of 
the  last  service  of  the  day.  That  Compline  fell  an  hour  after 
Evensong  in  the  13th  Century  we  know  from  the  testimony 
of  Durand  [Rationale,  164,  v,  x,  12):  "  Restat  ultima  hora 
ad  quam  pertinet  completorium  quod  notat  hymnus."  Three 
centuries  before  this  the  "  ultima  hora  canonica  "  of  Concordia, 
413,  had  been  translated  "  on  ytemystre  tide  riht  gesetre." 

The  canonical  texts  all  agree  in  their  rendering  of  Comple- 
torium :  Benedictine  Rule,  Gloss,  xvi,  46,  6,  nihtsauges  = 
completoriique;  xvii,  48, 15,  nihtsang  =  completorium;  xlii, 
67,  9,  nihtsang  singan  (compleant) ;  xviii,  44,  o ;  XLii,  67, 
11,  nihtsanc=:  completorium;  Concordia,  407,  408,  409,  440, 
448,  662,  677,  828,  865,  925,  986,  1024,  completorium  = 
nihtsang.  Wright- Wiilker,  207,  44,  completorium  z=  gefyl- 
ling-tide  should  be  compared  with  Ben.  Rule,  Gloss,  xlii, 
75,  5,  compleant  =  gefyllan. 

Completorium  had,  however,  other  Anglo-Saxon  equiva- 
lents :  Bede,  Eccl.  Hist.,  ii,  ix,  126,  31,  j^a  code  he  to  his 
inne  |>ser  he  hine  restan  wolde — wees  foreweard  niht;  v,  xiii, 
422,  28,  In  forewearde  neaht;  ^Ifric,  Homilies,  ii,  184,  26, 
o^  for^  nihtes ;  Leechdoms,  i,  88,  On  forannihte ;  Blichling 
Homilies,  47,  19,  completorium  =  sixtan  si|>e  on  niht  ser  he 
rseste;  Benedictine  Service,  Bouterwek,  ccxviii,  forannihtsang 
=  completorium ;  compare  xvi,  46,  14;  xviii,  51,  2;  XLn, 
75,  6 ;  Id.,  Translation,  xvri,  41, 14,  nihtsang,  de  completorio : 
"  On  foranniht  we  sculon  God  heriau  aer  we  to  bedde  gan  and 
gemunan  ]>set  Crist  on  byrgene  neah  forannihte  bebyrged  weard  " 
(cf.  Mark,  xv,  42,  "  et  jam  sero  facto,  etc."    In  Wright- Wiilker, 


ANGLO-SAXON  DiEG-M^L.  75 

175,  sero  =  bed-tid).  When  the  young  monk  is  asked  (Wright- 
Wiilker,  102j,  "  hwsenne  wylle  ge  syngan  £efen  oS^e  nihtsang 
(completorium)  ?  "  he  does  not  help  us  much  by  his  answer, 
"  l^onne  hit  tyma  bi'S." 

The  examples  in  the  last  paragraph  indicate  that  the  Anglo- 
Saxons  retired  at  Completorium.  That  this  was  the  procedure 
of  the  monks,  Ben.  Rule,  XLii,  indicates.  Bouterwek,  in  his 
note  on  the  word  {Ccedmon,  cxciii),  shows  that  Compline  was 
said  in  the  dormitory  and  cites  Chrodegang's  Rule,  xxiii,  to 
prove  that  after  it  the  greatest  silence  was  to  be  observed. 
In  the  full  description  of  the  service,  in  the  Concordia,  we 
have  further  evidence  that  the  friars  sang  the  Compline  before 
dark,  and  went  early  to  their  beds. 

Conticinium  and  Intempesta  Nox. 

Although  Conticinium  and  Intempesta  Nox  are  not  Canoni- 
cal Hours,  no  study  of  the  Anglo-Saxon  Day  can  be  complete 
without  an  understanding  of  their  position  and  meaning. 

Conticinium  held  a  definite  position  as  one  of  the  divisions 
of  the  night.  It  is  the  time  of  the  first  Hancred  (supra  s.  v.), 
the  hour,  "  j^onne  ealle  }>ing  sweowia^  on  hyra  reste  "  (Bede,^ 
Leechdoms,  iii,  240),  and  the  period  of  the  "  first  sleep : " 
Anglo-Saxon  Chronicle,  E.  1131,  aet  |^e  forme  slsep;  Daniel, 
108,  on  frumslsepe;  compare  Du  Cange,  Glossarium  and  Gode- 
froy  s.  V.  Primsomne.^ 

Conticinium  falls  near  the  times  mentioned  in  the  Epistola 
Alexandri  (Baskerville)  :  1.  312,  Da  wses  seo  J^ridde  tid  j^sere 
nihte  j^a  wolde  we  us  gerestan ;  333,  ]>a.  hit  wses  seo  fifte  tid 
];8ere  niht  |?a  mynton  we  us  gerestan. 

The  glosses  furnish  us  with  translations  of  Conticinium  : 

r  Cwyltid 
Wright-Wiilker,  117,    9,  Conticinium  =  <        or 

(.  Gebedgiht. 

^Tliis  recalls  Shelley's,  "the  first  sweet  sleep  of  night"  (Lines  to  an 
Indian  Air). 


■^; 


76  FREDERICK   TUPPER,   JR. 

Wright- Wiilker,  211,  41,  Conticinium  =  Cwyldtid  vel 

Swegnes. 
Mone  B.  {Q.  F.)  3747,  Conticinium  =  Cwylseten. 

"      "        "        3748,  Conticinio  =  Cwylsetene. 

"      "        "       4677,  Galli  Cantu  =  Cwyldsetene. 
New  Aldlielm  \ 

Glosses  (Logeraan,        V  Conticinio  =  Cwyldsene  (cf.  Note). 
Anglia,  xiii,  35),  205  j 

Grimm,  Teutonic  Mythology  (Stally brass),  ii,  739  notes: 
"  Old  Norse  and  Anglo-Saxon  distinguish  between  two 
periods  of  the  evening,  an  earlier,  'aptan,'  'sefen,'  'vespera' 
and  a  later,  '  queld,'  '  cwild,' '  conticinium.' "  Grimm  derives 
"  cwild  "  from  "  cwellan  "  and  explains  it  rightly  by  the  fall- 
ing or  felling  of  the  day  or  still  better  by  a  deadlike  hush  of 
night.  His  translation  of  "cwildrofu  eodon  on  la^ra  last" 
(Ccedmon,  1.  151)  by  "  (belluae)  vesperi  famosae  ibant  in  ves- 
tigia malorum  "  seems  however  a  little  forced. 

The  best  definition  or  translation  of  the  word  is  in  the 
words  of  ByrhtferS,  124,  Anglia,  viii,  319:  "Conticinium 
ys  switima  o"S^e  salnyssa  timan  "  (supra). 

Bede,^  Cockayne,  Leechdoms,  in,  240,  puts  lutempesta  Nox 
as  the  fourth  division  of  the  night ;  it  is  glossed  by  Midniht, 
Wright- Wiilker,  175,  and  Byrhtfer^,  124,  Anglia,  viii,  319, 
calls  it  "  unworclic  tima."  It  might  also  be  characterized 
by  an  expression  found  in  Bede's  Eccl.  Hist.,  n,  vi,  114,  16, 
j^sere  deahlan  neahte  =  secretae  noctis.  The  period  is  well 
described  by  Bede,  De  Orthographia  (Giles,  vi,  17)  :  "  Intem- 
pesta  nox  est  media  nox,  quando  quiescendum  hinc  utique 
dicta  quia  inopportuna  est  actioni  vigilantium." 

Midnight  holds  an  interesting  place  in  Anglo-Saxon  creeds  ; 
compare  Byrhtfer^,  Anglia,  viii,  307,  10  : 

"  Eac  he  cwse^  j^aet  middaneard  waere  gesceapen  on  middere 
niht,  };8et  he  eft  sceal  beon  on  middere  niht  toworpen  and  we 
gelyfa^  Jjset  hit  swa  mseg  beon  for^am  cwyde  ]>e  god  selmihtig 
cwae'S  on  middere  niht  wa^s  mycel  hream  geworden.  Nu  cym"5 
se  brydguma,  pset  ys  Crist,  to  dome." 


.VNGLO-SAXON   D^G-M^L.  77 

I  give  a  few  examples  of  the  word  in  the  prose  texts : 
Bede's  Eccl.  Hist.,  ii,  ix,  128,  15,  on  midre  niht  (Giles,  ii, 
224, 10,  intem])estae  noctis  silcntio);  ill,  i,  156,  30,  at  middre 
neahte;  rv,  x,  286,  12,  on  midde  neaht;  rv,  xxv,  346,  34, 
ofer  midde  neahte;  Anglo-Saxon  Gospels,  Matt.,  xxv,  6,  to 
middere  niht;  Mark,  xiii,  35,  on  midre  nihte;  Old  Testament, 
Ex.  XI,  4,  to  middre  nihte  =  media  nocte ;  Ex.  xii,  29,  to 
middre  nihte  =  in  noctis  medio ;  Judges,  XVI,  3,  to  midre 
nihte  =  ad  medinra  noctis;  ^Ifric's  Homilies,  i,  226,  28;  ii, 
568,  3,  16,  17,  20,  on  midre  niht;  i,  246,  33;  ii,  518,  24, 
on  middere  niht ;  ii,  336,  2,  on  jpsere  |>riddan  nihte  middan ; 
lAves  of  the  Saints,  v,  469;  xi,  120;  xv,  60,  on  middere 
niht ;  viii,  131,  on  middre  niht;  xi,  44,  o^  midde  niht.^ 


Chapter  II. 
The  Rubrics  to  the  Anglo-Saxon  Gospels. 

pa  J>e  se  bring  ealles  geares  in  weor'Sunge  symbeldaga  absedde  eac  swilce 
Btafum  awrat  and  on  bee  gesette  (Bede,  Eccl.  Hist.,  iv,  xx,  314,  22). 

As  I  have  already  said  in  my  general  introduction,  my  aim 
in  this  chapter  is  to  present  in  Calendar  form  the  Rubrics  of 
the  Anglo-Saxon  Gospels,  and  to  trace,  by  a  comparative 
study  of  other  liturgies,  the  connection  between  text  and  date 
from  the  early  days  of  the  Church  until  our  own  time. 

The  study  is  so  attractive  that  I  feared  anticipation  from 
the  "inevitable  German ;"  and  my  apprehensions  were  in  part 

*  Tbe  other  bours  bave  been  mentioned  for  tbe  most  part  in  connection 
with  tbe  Hours  of  tbe  Canons ;  yet  a  few  occurrences  remain  to  be  noted  : 
Anglo-Saxon  Chronicle,  D.  E.  800,  on  J>8ere  o15re  tid  on  niht ;  F.  809,  on 
angynne  'Sare  fifte  tide  iSas  dagas ;  A.  B.  D.  879,  C.  880,  ane  tid  dajges; 
Eccl.  Hist,  III,  XIX,  240,  22,  ymb  ba  teog'San  tid  daeges  (Giles,  ii,  380,  13, 
bora  circiter  decima  diei;  G.  translates  wrongly,  "about  10  o'clock  in  tbe 
morning");  iv,  xxxiii,  382,  34,  seo  aftere  tid  dseges;  Epislola  Alexandri, 
Baskerville,  223,  269,  seo  eabto'Se  tid  daeges;  253,  254,  488,  489,  sio  endlefte 
tid  daeges. 


78  FEEDERICK   TUPPER,   JR. 

realized.  In  this  case,  however,  the  disturber  of  hopes  was  a 
scholar  of  the  first  half  of  the  last  century.  When  my  work 
was  in  its  present  form,  I  discovered  that  a  Calendar  of  Rubrics 
had  been  made  with  admirable  correctness  by  Schilter  (^Thesau- 
rus AnUquitatum  Teutonicarum,  Ulmae,  1728,  Vol.  i,  Part  n, 
63-69)  fi'om  Marshall's  Edition  of  the  Gospels.  As  his  work 
is  accessible  only  to  a  few,  and  as  his  Tables  do  not  trace  the 
history  of  the  Rubrics,  the  value  of  an  independent  tabulation 
is,  however,  not  diminished. 

Hampson  has  printed  {MedliAevi  Kalendarium,  i)  a  number 
of  Anglo-Saxon  Calendars  and  has  discussed  them  at  length, 
while  Piper  {Kalendarien ;  see  Bibliography)  has  studied  the 
same  subject  most  carefully.  Marshall  in  his  Notes  to  the 
Rubrics  {Gospels,  1684,  pp.  508-538)  and  Bouterwek  in 
Calendcvnde  (Bibliography)  have  collected  much  valuable 
material.  In  my  Notes  I  have  gathered  a  few  "  screadunga," 
hitherto  overlooked.  Of  these  crumbs  I  need  say  no  more, 
as  the  work  of  the  annotator  is  explanatory  of  itself. 

To  speak  now  of  details.  The  Rubrics  are  contained  in 
the  Cambridge  MS.,  li  2,  11,  of  the  Gospels  (A),  which 
Skeat  (Preface  to  Mark,  vii)  assigns  to  the  locality  of  Exeter 
and  dates  about  1050  A.  D.  Into  an  older  MS.  (B)  the 
Bodley  NE.  F.,  3,  15  (now  Bodley  441),  a  number  of  the  A. 
Rubrics  were  inserted  during  the  time  of  Archbishop  Parker 
(Skeat,  1.  c).  A  few  both  of  A.  and  of  B.  Rubrics  were  omitted 
by  Marshall — although  he  used  both  MSS. — and,  therefore, 
have  no  place  in  Schilter's  Calendar.  The  tables  of  lessons 
in  the  Lindisfarne  MS.  (Nero  D.  4) — i.  e.,  the  prefatory 
Capitula — are  "left  obscure  owing  to  the  lack  of  prefixed 
numbers"  (Skeat);  text  and  date  are  never  connected.  These 
have  been  drawn  upon  in  my  Notes,  when  they  can  furnish 
help.  Bouterwek  printed  this  material  in  his  Screadunga 
(1858),  1-4. 

Now,  the  key  to  the  information  furnished  by  my  Tables. 
I  explain  first  the  abbreviations :  C.  =  Liber  Comitis  of  St. 
Jerome   (Hieronymus),    420   A.    D.    (M.   P.  L.,   30,    503- 


ANGLO-SAXON   DJSXi-MJEL,.  '  79 

548) ;  ^  G.  =  Homilies  of  Gregory,  590  A.  D.  (M.  P.  X., 
76) ;  B.  =  Homilies  of  Bede  (Giles,  Worlis  of  Bede,Yo\,  v); 
A.  =  Homilies  of  ^Ifric  (Thorpe,  2  vols.) ;  Bl.  Horn.  = 
Bliekling  Homilies  (Morris) ;  K.  =  Old  Kentish  Sermons 
{E.  E.  T,  Soc,  49  (1872),  26  if.) ;  W.  =  Sermons  of  Wycliffe 
(Thomas  Arnold,  Oxford,  1869,  3  vols.);  O.  G.  =  Old 
German  Sermons  (Wackernagel,  Basel,  1876);  S.  Y.  H.=: 
Salisbury,  York,  and  Hereford  Usage  {Sarum  Missal  in  Eng- 
lish, London,  1868,  Appendix  B,  p.  605,  cited  Blunt,  Annotated 
Prayer  Booh) ;  P.  E.  ^  Protestant  Episcopal ;  E,.  r=  Koman ; 
E.  =  Eastern  ;  L.  =  Lutheran.  The  numbers  to  the  right  of 
G,  B,  O.  G,  W,  above  the  line,  indicate  the  number  of  the 
Homily  or  Sermon ;  A.  and  Bl.  Hom.  are  cited  usually  by 
number  of  Homily,  sometimes  by  page;  in  other  cases  the 
dates  furnish  sufficient  reference. 

When  no  text  follows  the  letters  cited,  let  it  be  understood 
that  the  text  is  that  of  the  Anglo-Saxon  Rubric.  For  the 
sake  of  clearness  I  explain  in  full  two  of  the  dates.  Under 
January  1  the  letters  C;  B^^;  A.,  i,  vi;  etc.,  show  that  the  text 
for  New  Year's  Day  in  all  of  those  liturgies  is  that  of  our 
Anglo-Saxon  Rubric,  Luke,  ii,  21 ;  here  the  Luke,  ii,  15-21 
of  the  P.  E.  service,  as  indicated  in  the  Table,  proves  an 
exception.  Again,  under  February  11,  all  liturgies  have  for 
Quadragesima  Sunday  the  text  of  the  Anglo-Saxon  Halgan 
Dseg,  Matt.,  iv,  1.  A  slight  lack  of  correspondence  is  often 
indicated  in  the  Table. 

It  will  thus  be  seen  that  my  purpose  is  a  far-reaching  one  : 
to  show,  by  clear  tabulation,  the  vitality  of  the  Evangelarium, 
and  the  persistence  of  many  of  the  earliest  of  Church  lessons  ; 
to  explain  how,  after  centuries  of  life,  certain  Gospels  dis- 
appeared from  the  services  of  Feast  and  Fast ;  and  finally  to 
give  the  proper  historical  value  to  Anglo-Saxon  Rubric  and 
to  Modern  text.     If  my  statistics  succeed  in  this,  they  will 

'Tnis  is  very  important,  as  it  contains  the  first  arrangement  of  Gospels; 
but  it  is  hard  to  compare,  as  it  reckons  by  fixed  fasts,  particularly  after 
June  29th. 


80  *  FREDERICK   TUPPER,   JR. 

seem  to  me  an  ''IxBv'i,  full  of  a  suggestiveness  far  transcend- 
ing its  literal  meaning. 

Rubrics  to  the  Anglo-Saxon  Gospels} 

Dec.  24.— Midwinter  Mass-even,  Matt.,  i,  18.  C ;  B '" ;  W  «^ 
E  (Christmas  Day). 

Dec.  25. — Midwinter  Mass-night  for  the  first  Mass,  Luke,  ii, 
1 .  C ;  G « ;  B  ^  In  Galli  Cantu  Nat.  Dom  ;  B «, 
In  Aurora,  Luke,  ii,  15;  B^^,  Ad  sumraam  mis- 
sam,  John,  i,  21 ;  A.,  i,  ii ;  W^";  R,  Midnight ;  L. 

Dec.  26.— St.  Stephen's  Mass-day,  Matt.,  xxiri,  34.  C ;  W^^ ; 
P.  E ;  R. 

Dec.  27. — St.  John  the  Evangelist's  Mass-day,  John,  xxi, 
19.    C;  B^;  W^^  John,  xxi,  15;  E;  P.  E;  R. 

Dec.    28.— Cilda  Mjesse-dseg,  Matt.,  ii,  13.    C;  B^*';  A.,  i, 

V,  Matt.,  II,  1-15;  E;  P.  E ;  R. 

Dec.    31. — Mass-day  of  St.  Sylvester  and  other  Confessors, 

Matt.,  XXV,  14.    C  ;  G^  Matt.,  xxv,  14-30. 
Dec.    31. — Sunday  between  Midwinter's  Mass-day  and  12th 

Day,  Luke,  ii,  33.    W*^  6th  day  after  Christmas ; 

R;  L.. 
Jan.       1. — 8th  Mass-day  to  Midwinter,  Luke,  ii,  21.    C; 

B22;  A.,  I,  VI ;  W'^  New  Year's  Day;  E;  R; 

P.  E,  Luke,  II,  15-21  ;  L. 
Jan.       5.— 12th    Even,    Matt.,    ii,    19.     C;  W^,  Vigil   of 

Epiphany. 
Jan.      6.— 12th  Day,  Matt.,  ii,  1.    C;  G^";  B^^  (John,  i, 

29 ;  Matt.,  in,  13 ;  Mark,  i,  9  ;  Luke,  in,  21) ; 

A.,  I,  vii;  K;  W^^  O.  G^^;  P.  E ;  R;  L; 
Jan.    10.— Wednesday  after  12th  Day,  Matt.,  iii,  13.    S.  and 

H,  Octave  of  Epiphany. 
Jan.    12.— Friday  after  12th  Day,  Matt.,  IV,  12.    Y ;  H. 
Jan.    12. — Friday,  1st  Week  after  Epiphania  Domini,  John, 

VI,  27. 

*  Easter  has  been  placed  at  March  25. 


ANGLO-SAXON   DiEG-M^L.  SI 

Jan.    13. — Dys  gebyra^  on  |>one  viii  dsBg  Godes  ^tywed- 

nysse,  John,  i,  29.    C ;  B=^  (John,  i,  29 ;  Matt., 

Ill,  13  ;  Mark,  r,  9  ;  Luke,  in,  21) ;  W**,  Sunday 

in  Octaves  of  Epiphany. 
Jan.    14. — Sunday,  2nd  Week  after  Epiphany,  John,  il,  1. 

C;  B'«;  A.,  II,  IV;  K;  W^;  P.  E ;  R;  L. 
Jan.    21. — 3rd  Sunday  after  Epiphany,  Matt.,  vii,  28.    C, 

A.,  I,  viii,  W^,  K,  P.  E,  R,  and  L=:Matt.,  viii. 
Jan.    21.— St.  Agnes's  Mass,  Matt,  XIII,  44.     G""''',  Matt., 

xin,  41-52,  xxVj  1. 
Jan.    21. — Dys  sceal  on  ];one  Sunuandaeg  |>e  man  belyc^  Alle- 
luia, Matt.,  XX,  1 .    Septuagesima  Sunday,  C ;  G '' ; 

A.,  II,  v;  W^^  P.  E;  R;  L. 
Jan.    26.— Friday,  3rd  Week  after  12th  Day,  Matt.,  iv,  23. 

W137 ;'  S,  3rd  Friday  after  Oct.  Ep. 
Jan.    28.— 4th  Sunday  after  12th  Day,  Matt.,  viii,  23.    C ; 

W^;  K;  P.  E;  R;  L. 
Jan.    28. — Dis  sceal  on  |;8ere  wucan  sefter  l^am  ]}e  man  belyciS 

Alleluia,  Mark,  iv,  3.    C;  A.,  ii,  vi.    G^^  W^^ 

P.  E,  R  and  L,  Luke,  viii,  4.    All,  Sexagesima 

Sunday. 
Jan.    31 . — Wednesday,  4th  Week  after  12th  Day,  Matt.,  viii, 

19.    W^^andS,  Luke,  IX,  57. 
Feb.      2. — After  the  days  of  "  Purgatio  Mariae  "  are  com- 
plete,  Luke,  II,   22.    C;   A.,  i,   ix ;   B=";  W^, 

Candlemasday  ;  E  ;  P.  E  ;  R. 
Feb.      4. — Sunnandaeg  ser  Halgan  Dsege,  Mark,  x,  46.    A., 

I,  X,  Mark,  X,  46.    C,  G,  Bl.  Horn,  15,  W^,  P. 

E,  R,  and  L  =  Luke,  xviii,  31-44.    All,  Quin- 

quagesima  Sunday. 
Feb.      7. — To  "Caput  Jejunii"  on  Wednesday,  Matt.,  vi,  16. 

C;  W"^  P.  E;  R;  L. 
Feb.      9. — Friday  in  "  Cys-wucan,"  Matt.,  v,  43.     C  and 

W*^,  Friday  in  Quinquagesiraa. 
Feb.    10. — Saturday  before  "Halgan  Daeg,"  Mark,  VI,  46. 

C,  Mark,  VI,  47;  W^^^. 
6 


82.  FREDERICK   TUPPER,   JR. 

Feb.  11. — Halgan  Dseg,  Matt.,  iv,  1.  Quadragesimia  Sun- 
day, C;  G^^;  A.,  i,  xv;  Bl.  Horn,  27;  W^;  P. 
E ;  R  5  L. 

Feb.  12. — Monandseg  on  forman  fsestendseg,  Matt.,  xxv,  31. 
C;  W^*^  B^^  John,  II,  12. 

Feb.    14.— Wednesday,  1st  Lenten  Week,  Matt.,  xii,  38.     C; 

Feb.    15. — 1st  Thursday  in  Lent,  Matt.,  xv,  21. 

Feb.    16.— Friday,  1st  Lenten  Week,  John,  v,  1.    C;  B^' 

W  ^^^. 
Feb.    17.— Saturday,  1st  Lenten  Week,  Matt.,  xvi,  28.    C 

Matt.,  XVII,  1 ;  W^^,  Matt.,  xvi,  1. 
Feb.    17. — SseterndsBg  on  ]?8ere  forman  fsesten  wucan,  Mark 

IX,  2. 

Feb.    19. — Monday,  2nd  Lenten  Week,  John,  viii,  21.    C 
\y  154 

Feb.    21.— Wednesday,   2nd  Lenten  Week,  Matt.,  xx,   17 

Feb.    22.— Thursday,  2nd  Lenten  Week,  John,  v,  30.    C 

W  ^^^ 
Feb.    23.— Friday,  2nd  Lenten  Week,  Matt.,  xxi,  33.    C 

W  ^^^. 
Feb.    24. — Saturday,  2nd  Lenten  Week,  Luke,  xv,  11.    C 

W  '^^. 
Feb.    25. — 3rd  Sunday  in  Lent,  Luke,  xi,  14;  Matt.,  xii 

22.    C,  W*^  P.  E,  R,  L  =  Luke,  xi,  14;  B^ 

(Luke,  XI,  14;   Matt.,  ix,  32;   Mark,  iii,  22) 

B^2,  John,  VIII,  1. 
j^eb.    27.— Tuesday,    3rd    Lenten  Week,   Matt.,  xviii,   15 

J^eb.    28.— 3rd  Wednesday  in  Lent,  Matt.,  xv,  1.    C;  W'^^ 

Feb.   28. — Wednesday,  3rd  Lenten  Week,  Mark,  vii,  1. 

Mar.  1. — 3rd  Thursday  in  Lent  (and  to  Pentecost  on  Satur- 
day), Luke,  IV,  38.    C  and  W'«^  John,  vi,  27. 

Mar.  2. — Friday,  3rd  Lenten  Week,  John,  iv,  6.  C,  John, 
IV,  6;  W^^  John,  IV,  4. 


ANGLO-SAXON  D^G-MJEL.  8S 

Mar.     3. — One  day  before  Myd-foesten,  John,  viir,  1.    W^" 
Mar.     4. — Mid-lentea  Sunday,  John,  vi,  1.    C;  B^%-  A.,  i 

Xll;  W;  P.  E;  R;  L. 
Mar.     5. — Monday,  4th    Lenten  Week,  John,  ii,   12.     C 

W  ^^. 
Mar.     6. — Tuesday,  Mid-lenten  Week,  John,  vii,  14.    C 

Mar.     7. — Wednesday,  "  Myd-fsestene  wucan,"  John,  ix,  1 

C;W^«l 
Mar.     8. — Thursday,  4th   Lenten  Week,  John,  v,  17.    C 

W  ''^^. 

Mar.     9. — Friday,  '' Myd-faestene  wucan,"  John,  xi,  1.    C 

■Vym 

Mar.  10. — Saturday,  "  Myd-fsestene  wucan,"  John,  viii,  12 

C;W^^ 
Mar.  11. — Sunday,  5th  Week  in  Lent,  John,  viii,  46.    C 

G'^,  Dominica  in  Passione;  W**;  P.  E;  R;  L 
Mar.  12.— Monday,  5th  Week  in  Lsnt,  John,  vii,  32.    C 

Mar.  12. — St.  Gregory's  Mass-day,  Luke,  xix,  12. 

Mar.  13. — Tuesday,  5th  Week  in  Lent,  John,  vii,  1.    C 

W  ^^^. 
Mar.  14. — Wednesday,  5th   Lenten  Week  and  "  to  Cyric- 

halgungum,"  John,  x,  22.    First  date,  C,  W'^' 

Dedicatio  Ecclesiae,  B*^  (Luke,  vi,   42;   Matt. 

VII,  18);  W  ^33^  Luke,  XIX,  1. 
Mar.  15.— Thursday,  5th  Lenten  Week,  John,  vii,  40.    W'^' 
Mar.  16. — Two  days  before  Palm  Sunday,  John,  xi,  47.     C 

W"®;  Assmann,  iii,  67. 
Mar.  17. — One  day  before  Palm  Sunday,  John,  vi,  53.    C 

W  ^". 
Mar.  18. — Palm  Sunday,  Matt.,  xxvi,  2.    C,  Matt.,  xxvi 

2;  W^  Matt.,  xxvii,  62;  P.  E,  Matt.,  xxvii 

1-54  ;  R,  Matt.,  xxvii,  xxviii. 
Mar.  18. — (4  weeks  before  Midwinter)  and  Palm  Sunday, 

Luke,  XIX,  29.    A.,  i,  xiv;  n,  xrv. 


84  FREDERICK   TUPPER,   JR. 

Mar.  19.— Monday,  Palm  Week,  John,  xii,  1.    C;  B**;  W"«, 

J.,  XII,  4;  S;  Y;  H;  R;  L;  P.  E,  Mark,  XIV, 

1-72. 
Mar.  20.— Tuesday,  Palm  Week,  Mark,  xv,  1 ;  John,  xn, 

24.    First  text,  R,  P.  E ;  second  text,  C,  L. 
Mar.  21.— (St.  Paul's  Mass-day)  and  St.  Benedict's,  Matt., 

XIX,  27.    B"  (Matt.,  xix,  27;  Mark,  viii,  27; 

Luke,  IX,  18). 
Mar.  21. — Wednesday,  Palm  Week,  Luke,  xxii,  1.    C ;  P. 

E ;  R ;  L,  Luke,  xxii,  1-xxiii,  42. 
Mar.  22.— Thursday  before  Easter,  John,  xiii,  1.    C ;  B", 

In  Ceua  Domini;  Assmann,  III,  xill;  O.  G''''"'; 

R ;  L ;  W"^  John,  xviii,  1 ;  P.  E,  Luke,  xxin, 

1-49. 
Mar.  23. — f)is  Passio  gebyra^  on  Langa  Frige-dseg,  John, 

xviii,  1.     C,  R,  and  L  =  John,  xviii,  1-xix, 

42;  W'^,  J.,  XVIII  ult.  and  xix;  P.  E,  John, 

XIX,  1-37. 
Mar.  24.— Easter  Even,  Matt.,  xxviii,  1.    C;  B*  (Matt., 

xxvni,  1 ;  Luke,  xxrv,  1 ;  John,  xx,  1) ;  W^^^ ; 

R  ;  E  ;  P.  E,  Matt.,  xxvii,  57-66. 
Mar.  25.— Easter  Day,  Mark,  xv,  47,  xvi.    C;  G^^^  Matt., 

XVI,  1-17  ;  A.,  I,  XV,  Matt.,  xxvi,  62  sq. ;  W*^, 

Matt.,  XXVIII,  1 ;  R  and  L,  Mark,  xvi,  1-7  ;  P. 

E,  John,  XX,  1-10. 
Mar.  26.— 2nd  Easter  Day,  Luke,  xxiv,  13.    C;  G^^^;  A., 

II,  xvi;  W^«2;  P.  E;  R;  L. 
Mar.  27.— 3rd  Easter  Day,  Luke,  xxiv,  36.    C  ;  P.  E ;  R ; 

B^  (Luke,  XXIV,  36;  John,  xx,  19). 
Mar.  28. — Wednesday,  Easter  Week,  John,  xxi,  1 .    C;  G*^; 

A.,  II,  XVII ;  W^*^. 
Mar.  29.— Thursday,  Easter  Week,  John,  xx,  11.    C;  G"; 

Mar.  30.— Friday,  Easter  Week,  Matt.,  xxvni,  16.    C;  B"; 

Mar.  31.— Saturday,  Easter  Week,  John,  xx,  1.    G^;  W^^. 


ANGLO-SAXON  D^G-MiEL.  85 

April  1. — SevennightsafterEaster,  John,  XX,  19.  C,  Satur- 
day, Easter  Week  ;  G^,  In  Octavis  Paschae  ;  A., 

I,  xvi;  W^^  RE;  R;  L. 

April    4. — Wednesday,  2nd   Easter  Week,   Matt.,  ix,   14  ; 

Matt.,  xxviii,  8.    First  text,  W^^^;  second  text, 

C,  S,  Y,  H. 
April    8. — Sunday,  two  weeks  after  Easter,  John,  xvi,  16. 

C,  Dom.  II  post  Oct.  Pas. ;  B\ 
April    8. — Sunday,    fourteen    nights    after    (uppan)    Easter, 

John,  X,  11.     C;  G^  John,  x,  11-16;  A.,  i, 

xvii;  W*';  P.  E;  R;  L. 
April  18. — Wednesday,  3rd  week  after  Easter,  John,  iii,  25. 
April  22. — Sunday,  4th  week  after  Easter,  John,  xvi,  5.    C, 

Dom.  Ill  post  Oct.  Pasch. ;  B^,  3rd  Sunday  after 

Easter;  W^;  P.  E;  R;  L. 
April  22.— 4th   Sunday  after  Easter,  John,  xvi,   23.    B^; 

W\   P.    E,    R,    and    L  =  5th    Sunday   after 

Easter. 
April  25. — Wednesday,  4th  week  after  Easter,  John,  xvii, 

II.  W^^^;  S;  Y;  H. 

April  27.— Friday,  4th  week  after  Easter,  John,  xiii,  33.  Sj 
Y;H. 

April  28. — Mass  of  St.  Vitalis,  John,  xv,  1. 

May  1. — Mass  of  Philip  and  James,  John,  xiv,  1.  A.,  n, 
XIII  (no  part  Gospel) ;  W^»^  P.  E  ;  R. 

April  30-May  2.— To  Gangdagon,  Matt.,  vii,  7. 

April  30-May  1. — To  Gangdagon  ])sege  twegen  dagas,  Luke, 
XI,  5.  B^,  In  Letania  Majore  et  Minore  (Luke, 
XI,  5 ;  Matt.,  vii) ;  B*',  In  Let.  Maj.,  Luke,  xi, 
9;  A.,  I,  XIX,  Tuesday,  Let.  Maj.,  Luke,  xi,  2; 
compare  A.,  ii,  xxi,  xxii,  xxiii,  no  text ;  S. 

May  2. — On  Wodnesdaeg  on  \>2sve  Gang-wucan  to  |>am  vigi- 
lian,  John,  xvii,  1.    C;  A.,  ii,  xxv;  W*^. 

May  3. — Thursday  within  Gang-week,  Mark,  xvi,  14.  C ; 
G^,  In  Ascensio  Domini;  B",  Luke,  xxiv,  44 j 
O.  G"%  John,  m,  16;  W*;  P.  E;  R;  L. 


86  FREDERICK   TUPPER,   JR. 

May      6. — Sunday  after  "Ascensio  Domini,"  John,  xv,  26. 
C;  W«2.   p    2;   R;  L. 

May      9. — Wednesday  after  "Ascensio  Domini,"  John,  xv,  7. 
May    12.- — Pentecost  Mass-even,  John,  xiv,  15.    C;  B^,  In 

festo  S.  Pent.;  P.  E,\Vhit-sunday,  John,  xiv,  15- 

31 ;  VV ''',  Vigil  of  Whit-sunday. 
May    1 3.— Pentecost  Mass-day,  John,  xiv,  23.    C ;  G  ^^ ;  W  "  ; 

R;  L. 
May    14.--2nd  Mass-day  in  Pentecost,  John,  iii,  16.    C ;  W  2*'°  j 

P.  E;  P. 
May    15.— Tuesday,  Pentecost  Week,  John,  X,  1.    C;W=»^; 

P.  E ;  E. 
May    16. — Wednesday,  Pentecost  Week  "to  j^am  ymbrene," 

Luke,  IX,  1 2 ;  John,  vi,  44.  Second  text,  C,  W  ^K 
May  17.— Thursday,  Pentecost  Week,  Luke,  ix,  1.  C;  W^''^ 
May  18.— Friday,  Pentecost  Week,  Luke,  v,  17.  C;  W^^ 
May    18. — Friday,  Pentecost  Week  "  to  yarn  ymbrene,"  Luke, 

xviii,  40. 
May    19. — Saturday,   Pentecost  Week   "to   ]>am  ymbrene," 

Matt.,  XX,  19. 
^ay.   19. — (3rd  Thursday  in  Lent)  and  to  Pentecost  on  Satur- 
day, Luke,  IV,  38.    C  and  W',  Trinity  Eve. 
May    20. — (Over  Easter  "be  J^aere  rode")  and  1st  Sunday 

after  Pentecost,  John,  iii,  1.    C;^^;?.  E;L; 

R,  Matt.,  xxviii,  18 ;  all  but  C,  Trinity  Sunday. 
May    23. — Wednesday  after  Pentecost,  Luke,  xx,  27. 
May    25. — Friday  after  Pentecost,  Luke,  xii,  11.    C. 
May    27.— 2nd  Sunday  after  Pentecost,  Luke,  xvi,  19.    G** ; 

C;  A.,i,xxiii;  W^  P.E;  L;  G ^^  and  R,  Luke, 

XIV,  16-24. 
May    30.— 2nd  Wednesday  after  Pentecost,  Matt.,  v,  17.    C ; 

W^  1st  Wednesday  after  Corpus  Christi;  S,  Y 

and  H,  Wednesday  after  Trinity. 
June     1. — 2nd  Friday  after  Pentecost,  Luke,  xvii,  1.    Y. 
June     3. — 3rd  Sunday  after  Pentecost,  Luke,  xiv,  16.    G^and 

R,  Luke,  XV,  1-10 ;  A.,  11,  xxvi ;  W  ^  P.  E ;  L. 


ANGLO-SAXON   D^G-M^L.  ^87 

June     6. — Wednesday,  3rd  Week  after  Pentecost,  Matt.,  v, 

25.    AV^^  3rd  Wednesday  after  Corpus  Christi. 
June   10. — 4th  Sunday  after  Pentecost,  Matt.,  V,  20 ;  vii,  1 ; 

Luke,  XV,  1.    C;  A.,  i,  xxiv;  W';  P.  E;  R; 

L.    All,  Luke,  xv,  1. 
June  15. — 4th  Friday  after  Pentecost,  Mark,  xi,  11.    Y. 
June  17. — 5th  Sunday  after  Pentecost,  Luke,  xvi,  36.    C; 

W  * ;  P.  E ;  L ;  A.,  ii,  xxix,  Luke,  viii,  1 ;  R, 

Matt.,  V,  20. 
June  20. — Wednesday,  5th  Week  after  Pentecost,  Matt.,  xxi, 

23,    W^",  5th  Wednesday  after  Trinity,  Luke, 

VIII,  22. 

June  22. — Friday,  5th  Week  after  Pentecost,  Matt.,  xvii, 

10.    S,  4th  Wednesday  after  Trinity. 
June  23. — Midsummer  Mass-even,  Luke,  i,  1.    C,  Vigil  of 

St.    John    Baptist,   Luke,    i,    5;    B^^  W^^  Bl. 

Horn.,  XIV,  A.,  I,  XXV  =  Nativity  of  St.  John 

Baptist. 
June  24. — Midsummer  Mass-day,  Luke,  i,  57.    C,  viii  Kal. 

Jul ;  B"''  (Matt.,  xiv,  1 ;  Mark,  xvi,  14 ;  Luke, 

IX,  7);  B32.  ^yio6.  E.  p  E.  j^ 

June  24. — 6th  Sunday  after  Pentecost,  Luke,  v,  1.    C;  B^"; 

W*;  P.  E;  L;  R,  Mark,  viii,  1. 
June  27. — Wednesday,  6th  Week  after  Pentecost,  Matt.,  XI, 

25.    W^'^  Mark,  x,  17. 
June  29.— Friday,  6th  Week  after  Pentecost,  Matt.,  x,  13. 
June  28. — St.  Peter's  Mass-even,  John,  xxi,  15.    C,  B^®, 

and  W^^  Vigils  of  Peter  and  Paul. 
June  29. — St.  Peter's  Mass-day,  Mark,  vni,  27;  Matt.,  xvi, 

13.    C,  A.,  I,  XXVI,  E,  P.  E,  and  R,  Matt.,  xvi, 

13;  B=^  (Matt.,  xvi,  13;  Mark,  vm,  27;  Luke, 

IX,  8). 
June  30  (29).— St.  Paul's  Mass-day  (and  St.  Benedict's),  Matt., 

XIX,  27.    A.,  I,  xxvn. 
^uly     1.— 7th  Week  after  Pentecost,  Matt.,  v,  20.    W«;  P. 

E;  R,  Matt.,  vii,  15. 


88  FREDERICK   TUPPER,   JR. 

July      4. — Wednesday,  7th  Week  after  Pentecost,  Mark,  x, 

17.    S;  Y;  H;  W^'^  Matt.,  xii. 
July      6. — Friday,  7th  Week  after  Pentecost,  Mark,  v,  1. 

Y;H. 
July     6.— In  Octavas  Petri  et  Pauli,  Matt.,  xiv,  22.    W'^°. 
July      8.— 8th  Week  after  Pentecost,  Matt.,  xv,  32 ;  Mark, 

VIII,  1.     Both  texts,  B^^;  second  text,W^  P.  E, 
and  L. 

July  11. — Wednesday,  8th  Week  after  Pentecost,  Matt.,  xvi, 
1.    Y,  7th  Wednesday  after  Trinity. 

July  13. — Friday,  8th  Week  after  Pentecost,  Matt.,  xii,  1. 
Y;  H. 

July  15. — 9th  Week  after  Pentecost,  Matt.,  vii,  15.  A.,  n, 
xxx;  W«;  P.  E;  L. 

July    18. — Wednesday,    9th  Week    after    Pentecost,  Mark, 

IX,  38.     S;  Y;  H;  W^^*,  8th  Wednesday  after 
Trinity. 

July    20. — Friday,  9th  Week  after  Pentecost,  Matt.,  xxiii, 

13.    Y;  H. 
July   22.— 10th  Week  after  Pentecost,  Luke,  xvi,  10.    W^^', 

S,  Y,  and  H,  9th  Wednesday  after  Trinity. 
July    27.— Friday,  10th  Week  after  Pentecost,  Luke,  XI,  37. 
July    29. — 11th  Week  after  Pentecost,  Luke,  xviii,  10;  xix, 

41.     First  text,  O.  G^^^^'";  second  text.  A.,  i, 

XXVIII,  Wi«,  P.  E,  and  L;  R,  Mark,  vii,  31. 
Aug.     1. — Wednesday,  11th  Week   after   Pentecost,  Luke, 

XXI,  20.    Y;  H. 
Aug.     3. — Friday,  1 1th  Week  after  Pentecost,  Luke,  xxi,  34. 

Y;  H. 
Aug.     8. — Wednesday,   12th  Week   after   Pentecost,  Matt., 

XII,  30.    H. 
Aug.  10. — Friday,  12th  Week  after  Pentecost,  Mark,  xii,  28. 
Aug.  10. — St.  Lawrence's  Massday,  Matt.,  xvi,  24. 
Aug.  12.— 13th  Week  after  Pentecost,  Mark,  vii,  31.    C,  2nd 

Sunday  after  St.  Lawrence;  B^;  W^^;  P.  E;  Lj 

R,  Luke,  XVII,  11. 


ANGLO-SAXON   D^G-M^L.  89 

Aug.  15. — Assumption  of  Virgin  Mary  (and  Saturdays  "be 

Maria"),  Luke,  x,  38.    C;  A.,  ii,  xxxiv;  W"*j 

O.  G.^'";  R. 
Aug.  19.— 14th  Week  after  Pentecost,  Luke,  x,  23.    C,  3rd 

Sunday  after  St.  Lawrence;  O.  G.^'^;  ^Y'^;  P. 

E;  L;  B^^  Matt.,  xv ;  R,  Matt.,  vi,  24-33. 
Aug.  22. — Wednesday,  14th  Week   after   Pentecost,  Matt., 

XII,  14.    W^^\  13th Wednesday  after  Trinity;  S; 
Y;  H. 

Aug.  28. — Mass  of  St.  Augustine  and  St.  Hermes,  Luke, 

XIV,  25. 
Aug.  29.—"  Innan  hserfeste  "  at  St.  John's  Mass,  Mark,  VI, 

17.    W"^  Beheading  of  St.  John  Baptist. 
Aug.  29. — Wednesday,  15th  Week  after  Pentecost,  Mark,  i, 

40. 
Sept.     2.— 16th  Week  after  Pentecost,  Luke,  xvii,  11.    A., 

II,  XXXVI. 

Sept.     2.— 16th  Sunday  after  Pentecost,  Matt.,  vi,  24.    W^^; 

P.  E;  L;  R,  Luke,  xiv,  1-11. 
Sept.     5. — Wednesday,  1 6th  Week  after  Pentecost  (and  Friday 

in  "  Cys-wucan  "),  Matt.,  v,  31,  43. 
Sept.     9. — 17th  Sunday  after  Pentecost,  Luke,  VII,  11.    B"; 

A.,  I,  xxxiii;  W^«;  P.  E;  L;  R,  Matt,  xxii, 

35. 
Sept.  12. — Wednesday  at  the  Fast  before  Harvest  Equinox, 

Matt.,  XVII,  14. 
Sept.  12. — To  the  Embers  within  Harvest  on  Wednesday, 

Mark,  IX,  17.    W^^. 
Sept.  14. — To  the  Embers  within  Harvest  on  Friday,  Luke, 

VII,  36.    G^^W=^^ 
Sept.  15. — To  the  Embers  within  Harvest  on  Saturday,  Luke, 

XIII,  6.     G3i;W^^ 

Sept.  20.— St.  Matthew's  Mass-even,  Matt.,  ix,  9.  B  *'  (Matt., 
IX,  9;  Mark,  ii,  14;  Luke,  V,  27),  A.,  ii,  xxxviij 
W"^Vigil,Luke,  V,  27;  W^^",  Mass-day;  E;  P. 
E;  R. 


90  ^FREDERICK  TUPPER,   JR. 

Sept.  23.— 19th  Week  after  Pentecost,  Luke,  xiv,  1.    P.  E; 
:  W"  and  L,  Matt.,  xxii,  34-46 ;  R,  Matt.,  xxii, 

1-14. 
Sept.  29. — St.  Michael's  Mass-day,  Matt.,  xviii,  1.    A.,  i, 

XXXIV,  p.  510 ;  W^'^  P.  E ;  R. 
Sept.  30.— Sunday,  20th  Week  after  Pentecost,  Matt.,  ix,  1. 

W^^  P.  E;  L;  E,  John,  IV,  46. 
Oct.      7. — After  Pentecost  on  21st  Week  on  Sunday,  John, 

IV,  46.    A.,  I,  XXXV,  W==",  P.  E,  and  L,  Matt., 

XXII,  1 ;  R,  Matt.,  XVIII,  23-35. 
Oct.    19.— Friday,  22nd  Week  after  Pentecost,  Matt.,  viii, 

14.  Y. 

Oct.    21.— 23rd  Week  after  Pentecost,  Matt.,  xviii,  23 ;  xxii, 

15.  W^'^  P.  E,  and  L,  Matt.,  xviii,  23 ;  R,  Matt., 
IX,  18-26. 

Nov.     1. — All  Saints'  Mass,  Matt.,  v,  1.    A.,  i,  xxxvi,  p. 

548;  W^^;  P.  E ;  R. 
Nov.     4.— Sunday,  25th  Week  after  Pentecost,  Matt.,  ix,  18. 

W=^*;"P.  E;  L. 
Nov.  25. — Four  weeks  before  Midwinter  (and  Palm  Sunday), 

Luke,  XIX,  29. 
N^ov.  25. — Four   weeks    before    Midwinter,    Mark, -xi,    1; 

Matt.,  xxi,  1.    W^  S,  Y,  and  P.  E,  1st  Sunday 

in  Advent,  Matt.,  xxi,  1 ;  O.  G."'^,  R,  and  L, 

Luke,  XXI,  25. 
Nov.  29.— St.  Andrew's  Mass-even,  John,  i,  35.    W^^  John, 

I,  29. 
Nov.  30.— St.  Andrew's  Mass-day,  Matt.,  iv,  18.    G'*;  A.,  i, 

XXXVIII ;  W«^ ;  R  ;  P.  E  ;  B^*,  John,  i,  29. 
Dec.      5. — Wednesday,  3rd  Week  before  Midwinter,  Matt., 

Ill,  1.    Y  and  H,  Wednesday  before  Christmas  j 

W^^,  1st  Friday  in  Advent. 
J)ec.      7. — Three  weeks  before  Midwinter  on  Friday,  John, 
:  I,  15.    B^^  S;  Y;  W'^y,  2nd  Friday  in  Advent. 

Dec.    16.— Week  before  Midwinter,  Matt.,  xi,  2.    G',  P.  E, 

and  L,  3rd  Sunday  in  Advent. 


ANGLO-SAXON    D^G-M^L.  91 

Dec.  19. — Wednesday  to  the  Embers  before  Midwinter,  Luke, 
I,  26.  W'^^  3rd  Wednesday  in  Advent,  Luke,  i, 
39. 

Dec.    21. — Friday  to  the  same  Fast,  Luke,  i,  39. 

Dec.  22. — Dis  gebyra^  on  Sseterndseg  to  a3wf8estene  ser  myd- 
dan-wintra,  Luke,  iii,  1.  G^'',  Sabbato  Quat. 
Temp,  ante  Nat.  Ciiristi. 

Dec.  23. — Sunday  before  Midwinter,  John,  i,  19.  C,  Week 
before' Nat.  Domini ;  G^  W^  P.  E,  and  L,  4th 
Sunday  in  Advent ;  E,,  Luke,  iii,  1-6. 

General  Rubrics. 

.    Mass  of  one  Apostle,  Luke,  x,  1.    A.,  ii,  XL,  no  text; 

Durham  Ritual,  81,  Vigils,  no  text. 
.    Apostles'  Mass-days,  John,  xv,  12.    A.,  ii,  XLi,  In 

Natale  Plurimorum  Apostolorum,  Luke,  x,  1. 
.    A  Confessor's  Mass-day,  Matt.,  x,  26.    A.,  ii,  xliii, 

In  Natale  unius  Confessoris,  no  text;  D.  R,  188,  15, 

no  text. 
.    Mass-day  of  Many  Confessors,  Luke,  xii,  35 ;  Matt., 

XXIV,  42.    First  text,  W  «l 
.    A  Martyr's  Mass-day,  Matt.,  x,  37.    D.  R,  84,  "  In 

vigilia  unius  Martyris." 
.    Mass-day  of  Many  Martyrs,  Matt.,  x,   16.    A.,  ii, 

XLii;  D.  R,  92-162,  no  text. 
.   Women  Saints'  Mass-day,  Matt.,  xxv,  1.    A.,  ii,  XLIV, 

In  Natale  SS.  Virginum,  no  text. 

Midiointei'. 

I  have  'followed  Bouterwek  ( Ccelendmoide)  in  beginning  my 
Notes  to  the  Rubrics  at  Midwinter,  because  that  was  regarded 
by  many  of  the  Anglo-Saxons  as  the  proper  beginning  of  the 
year,  and  because  it  serves  to  introduce  other  dates, — 8th 
Mass-day  to  Midwinter,  12th  Even,  12th  Day,  ete. — that 
"would  not  otherwise  be  understood. 


"H- 


92  FREDERICK   TUPPER,   JR. 

Bede,  De  Temporum  Ratione,  xv  (M.  P.  L.,  90,  356  ;  Giles, 
VI,  178),  tells  us:  " Incipiebant  (i.  e.,  antiqui  Anglorum 
populi)  autem  annum  ab  octavo  Calendarum  Januariarum  die 
ubi  nunc  Natale  Domini  celebramus.  Et  ipsam  noctem  nunc 
nobis  sacrosanctam,  tunc  gentili  vocabulo  Modranicht,  id  est, 
matrum  noctem  appellabant  ob  causam,  ut  suspicamur,  cere- 
moniarum  quas  in  eo  pervigiles  agebant." 

This  has  caused  much  discussion.  Hickes,  Antiquae  Litt. 
Septent,  etc.,  i,  309,  would  explain  Moedrenicht  or  Modre- 
nicht  as  "  parens  aliarum  noctium."  Grimm,  Teutonic  My- 
thology (Stally brass),  i,  753,  accepts  Bede's  explanation,  but 
suggests  in  a  note  that  "  modre  nicht "  may  be  "  muntere 
nacht,"  watchful  night.  Bouterwek  (Ccedmon,  Glossary  s.  v. 
Niht)  shares  Hickes'  view  that  the  night  received  its  name, 
because  with  it  the  nights  (days)  of  the  New  Year  began. 
Kluge,  Etymologisches  Worterbuch,  s,  v.  "  Weihen  "  renders  it 
"der  Mutter  Nachte;"  and  Mogk,  "Mythologie,"  §  84,  Paul's 
Grundriss,  i,  1126,  says  of  the  word  :  "  Ein  Wort  das  auf  die 
Verehrung  der  Matronae  rSmisch-gerraauischer  Inschriften 
der  altn.  dlsar  hinweist :  es  sind  die  Nachte  die  den  weib- 
lichen  Schutzgeistern  den  Seelen  Verstorbener  geweiht  sind." 
Elton,  Origins  of  English  History  (1890),  257,  272,  cites  many 
references  to  the  Germanic  "Mothers"  myth,  but  thinks 
that  Modrenicht  was  so  called  because  the  women  took  part 
in  a  nocturnal  watch.  This  is  on  a  par  with  Turner's  sugges- 
tion. History  of  Anglo-Saxons  (1836),  i,  233,  that  the  night 
received  its  name  from  the  worship  of  the  Suu  as  a  female 
divinity.  The  list  of  etymologies  is  full  enough.  I  shall  only 
call  to  mind,  in  this  connection,  the  mysterious  "  Mothers  "  of 
Goethe's  Faust  (ii,  5)  and  their  classical  origin  (Taylor,  Ed., 
1890,  II,  350). 

I  shall  consider  the  beginnings  of  the  Anglo-Saxon  Year 
under  8th  Mass-day  to  Midwinter. 

The  name  Midwinter  cannot  properly  be  understood  without 
a  discussion  of  the  dates  that  marked  the  beginning  of  the 
seasons.     Coelendcwide,  The  Martyr  Book  {Shnne;  Wanley's 


ANGLO-SAXON   D^G-M^L.  93 

Catalogue,  105-109),  and  ByrhtferS,  ^n^r/m,  viii,  312,  divide 
them  thus : 

7tli  of  February.     Beginning  of  Spring. 
9th  "    May.  "  "    Summer. 

7th  "   August.  "  "    Autumn. 

7th  "    November.  "  "    Winter. 

Elene,  1226,  does  not  intend  a  different  date : 
"  Wses  l^a  lencten  agan 
Butan  VI  nihtum.    ser  Sumeres  cyme 
On  Maias  Kalendas." 

This  apparent  discrepancy  is  easily  explained.  Kalendae  is 
used  broadly  (*' Penitentiale  Ecgberti,"  Add.  21,  Thorpe,^. 
L.,  391)  and  implies  here  v  Nonas  {Ccelendcwide,  84). 

Kal.  Cod.  Cott.  Titus,  D.  xxvii,  and  Vitellius,  E.  xvii 
(cited  by  Piper,  Kalendarien,  p.  74)  prove,  by  the  two  dates 
given  for  the  beginning  of  the  seasons,  that  the  Spanish  method 
(Isidor,  De  Natura  Rerum,  c.  7,  §  5)  and  the  Julian  one  were 
both  well  known.  Durand,  Rationale,  viii,  3,  21,  p.  311,  is  a 
witness  to  the  Spanish  use  in  his  day  : 
"  Festum  dementis  (Nov.  25)  Hyems  caput  est  Orientis 

Cedit  Hyems  retro,  cathedrato  sermone  Petri  (Feb.  22), 

Perfugat  Urbanus  (May  25),  aestate  Symphorianus  (Aug. 
25)." 
For  discussion  of  the  Calendars,  compare  Piper,  Id.,  84. 

A  few  words  now  upon  the  times  of  Solstices  and  Equi- 
noxes. Midwinter  (Dec.  25)  and  Midsummer  (June  24)  were 
regarded  by  many  as  the  Solstices;  by  these  followers  of 
Roman  custom  the  Equinoxes  were  placed  at  March  25th 
and  September  24th.  ^Ifric  adheres  to  this,  in  his  Homily 
on  St.  John  the  Baptist's  Day  (June  24),  Thorpe,  i,  356, 
translated  directly  from  the  287th  Homily  of  St.  Augustine 
(Forster,  Anglia,  xvi,  has  overlooked  this  connection)  :  "  Nis 
butan  getacnunge  ]>set  \>ses  bydeles  acennednys  on  Saere  tide 
wses  gefremod  "Se  se  woroldlica  dseg  wanigende  biS  and  on 
Dryhtnes  gebyrd-tide  weaxende  bi"S."     The  Book  of  Martyrs 


94  FREDERICK   TUPPER,    JR. 

{Shrine,  95,  22;  Wanley's  Catalogue,  107)  gives  under  June 
24th  "  solstitia  ^set  is  on  ure  ge^eode,  sungihte."  Bouterwek, 
Ccelendcwide,  37,  shows  that  "solstitium  hiemale  secundum 
quosdam"  is  mentioned  in  the  Ephemeris  of  Bede  under 
December  24th ;  compare  Bede,  Be  Temporibus,  vii  (M.  P. 
L.,  90,  283;  Giles,  vi,  126):  ''Solstitia  et  Aequinoctia  bina 
putantur  viii  Kalendas  Januarii  et  Julii,  Aprelisque  et  Octo- 
bris."  Bede^,  Leechdoms,  iii,  257,  tells  us,  however,  "upon 
the  authority  of  Easterns  and  Egyptians  and  all  men  best 
acquainted  with  Arithmetic,  that  the  Lenten  Equinox  is  upon 
XII  Kal.  Aprilis,  St.  Benedict's  Mass-day,  and  that  the  other 
three  tides  are  adjusted  by  this."  Byrhtferth,  Anglia,  viii, 
299,  15;  311,  28,  and  the  Horologium  (supra)  follow  the 
modern  method  (cf ,  however,  Byrhtfer^,  84,  Anglia,  viii, 
311,  8).  Piper,  Kalendarien,  83,  shows  how  much  other 
Calendars  and  Menologies  varied  in  this  respect. 

Solstices  and  Equinoxes  subdivided  each  season  into  two 
divisions :  Anglo-Saxon  Chronicle,  895,  A.  on  foran  winter, 
B.  C.  on  forewerdne  winter;  913,  B.  C.  on  foreweardne 
sumor,  on  ufeweardne  hserfest.  Dses  o]^re  geare  on  ufan 
midne  winter  and  ]^y  ilcan  geare  foran  to  middan  wintra; 
923,  A.  on  ufan  hserfest. 

Length  of  Midwinter.  —  Passages  from  the  Anglo-Saxon 
Chronicle  show  that  this  was  a  period  of  some  duration  :  C. 
1016,  Innan  Jjsere  midwintres  tide  .  .  .  .  }>a  sefter  J^at  tide;  D. 
1053,  Hit  wses  se  micla  wind  on  Thomes  msesse  niht  and  eac 
[call]  l^a  midewinter.  It  closed  legally  on  12th  Day  :  Alfred, 
V,  43,  Schmid,  96,  Eallum  fri^um  mannum  Sas  dagas  sien 
forgiefene  butan  |^eowum  mannum  and  esne  wyrhtum  xii  dagas 
on  Gehhol;  Leechdoms,  iii,  164,  her  sej^  ymb  drihtnes  jebyrd, 
ymb  |>a  xii  niht  of  his  tide.  But  the  Christmas  Season  seems 
to  have  lasted  twenty  days :  Anglo-Saxon  Chronicle,  878,  on 
midne  winter  ofer  twelftan  niht ;  ^Ifric's  Canons,  xxxvi, 
Thorpe,  A.  L.,  450,  and  fseste  selce  man  twelf  mona^  selcne 
Frigedseg  buton  fram  Eastron  o^  Pentecosten,  and  eft  fram 
middan  wintra  o^  seofou  niht  ofer  twelftan  daeg;  Canute,  i. 


ANGLO-SAXON   D^G-M^L.  95 

16,  1,  Schmid,  264,  "and  ne  |>earf  man  na  fsesten  ....  of 
middan  wintra  o^  octabas  Epiphaniae,  ];oet  is  seofon  niht  ofer 
twelftan  rasesse-dteg;  compare -^thelred,  V,  18,  Schmid,  224; 
VI,  25,  Schmid,  230. 

Joannes  Belethiis,  writing  at  Paris  in  1160  (Diirand,  p.  338, 
c.  56),  calls  the  time  between  Christmas  and  the  Octaves  of 
Epiphany  "tempus  gaiidii,  tempus  regressionis."  The  Anglo- 
Saxons  could  have  used  fittingly  the  same  expression.  The 
Midwinter  time  could,  however,  be  confined  to  a  week, 
^.thelred,  v,  98,  where  Schmid's  text  (p.  224)  reads,  "  o« 
octabas  Epiphanie,"  D,  MS.  C.  C.  201  has,  "  xiiii  niht  ofer 
midde  wintres  tide."  All  difficulty  is  removed  if  we  suppose 
Midwinter  to  end  at  the  close  of  Yule-week. 

Yule  and  Yule  Feast. 

In  Anglo-Saxon  texts  Geol  or  Gehhol  is  often  used  for  the 
date  of  the  Nativity:  Shrine,  29,  26,  aerestan  Geoheldaeig;  82, 
11,  ser  Geolum  ;  47,  13,  on  }>one  eahte)?an  Geoheldaeig;  144, 
14,  se  serysta  deeg  in  natale  domini,  |>set  is  serysta  Geohhel- 
dffig;  Bede,  Eccl.  Hist,  iv,  xxi  (19),  318,  17,  |;y  twelftan 
dege  ofer  Geochol  (Giles,  iii,  p.  84,  28,  Epiphaniae) ;  Laws 
of  Alfred,  V,  5,  Th.,  A.  L.,  29,  Schmid,  74,  Gehhol  (Cod.  B, 
C.  C.  383  (19,  2),  H,  Textus  Roflfensis,  Geol,  but  on  margin  of 
H,  Geohhol) ;  Id.,  v,  43,  Th.,  A.  L.,  40,  Schmid,  96,  Gehhol 
(H.  Gehhel).  The  Century  Dictionary  s.  v.  Yule  is  wrong  in 
regarding  the  variants  of  Geol  as  mere  blunders. 

The  etymology  of  Geol  has  never  been  definitely  settled. 
Of  the  dozen  etymologies,  varying  in  degrees  of  improba- 
bility, I  name  the  most  important.  Miss  Elstob  {Homily  on 
Gregory,  p.  29,  Appendix)  "  follows  the  best  antiquarians  of 
her  time  in  deriving  it  from  ol(ale).  I  in  lol,  lul  (Cimbri) 
as  ge  and  gi  in  Gehol  are  premised  to  make  it  emphatic." 
She  might  have  added  that  i  or  ge  will  serve  as  an  ale-multi- 
plicative. Hazlitt,  Popular  Antiquities,  i,  156,  cites  several  of 
the  old  explanations  of  the  word,  all  of  them  on  a  par  with 


96  FREDERICK   TUPPER,   JR. 

that  given  by  Spelman,  Glossary  s.  v.  Gula.  Grimm,  Teutonic 
Mythology,  617-624,  702,  although  he  regarded  Gothic  liuleis 
as  a  cognate,  was  inclined  to  connect  Gehhol  with  Gehweol 
(wheel),  it  being  long  the  custom  to  roll  a  wheel  at  the  time 
of  the  Summer  Solstice  to  signify  that  the  Sun  had  reached 
the  highest  place  of  his  circle  (Durand,  Rationale,  vn,  14 ) 
Belethus,  p.  365,  c.  17).  This  is  to  be  compared  with  an 
explanation  of  the  Saxons  themselves ;  Bede,  De  Temporum 
Ralione,  xv  (M.  P.  L.,  90,  356;  Giles,  vi,  178):  "Menses 
Giuli  a  conversione  solis  in  auctum  diei,  quia  unus  eorum  prse- 
cedit,  alius  subsequitur,  nomina  accipiunt "  (compare  Shrine, 
153,  23-26;  Ccelendowide,  220-221,  Bouterwek's  Notes). 
Fick,  Indogermanisches  Worterbuch,  vii,  245,  connects  Yule 
with  A.-S.  gylan,  Icelandic  yla,  Germanic  joleu,  johlen ;  the 
Gothic  jiuleis  seems  to  me  to  be  the  crux  here,  but  it  is  not, 
like  the  other  etymologies,  an  absurdity  and  is  quoted  with 
approval  by  Kluge,  Nominale  Stammbildung,  §  74,  p.  35,  and 
by  Skeat,  Etymological  Dictionary  s.  v.  Yule.  Yet  another 
etymology  has  been  recently  discussed  by  Mogk,  Paul's  Grun- 
driss,  I,  1125:  "Altn.  jol,  urnord,  jul,  hangt  vielmehr 
sprachlich  zusammen  mid  Ags.  geohhol  (Kluge,  Englische 
Studien,  ix,  311)  das  auf  urgerm.  jehwela  zuriickgeht  und 
dasselbe  wie  lat.  joculus  ist  (Bugge,  Ark.  /.  n.  FiL,  iv,  135)." 
Descriptions  of  Midwinter  festivities  among  the  heathen 
Saxons  will  be  found  :  Atkinson's  Glossary  of  Cleveland  Dia- 
lect, 1868,  s.  v.  Yule  Cake;  Hazlitt's  Popular  Antiquities,  1.  c. ; 
Grimm,  Teutonic  Mythology,  15,  215,  702,  1240;  Gummere, 
Germanic  Origins,  402 ;  Cleasby-Vigfusson,  Icelandic  Dic- 
tionary, s.  V.  Jol;  Centv/ry  Dictionary,  s.  v.  Yule;  Mogk,  1.  c. 
Mogk  points  out  that  to  the  early  Germans  "  every  day  of 
Yule  was  full  of  importance  for  weather  and  fate,  every  dream 
was  fulfilled : "  traces  of  this  superstition  are  found  among 
the  Anglo-Saxons,  Leechdoms,  iii,  162,  24,  166,  16.  Con- 
cordia, 490,  gives  at  some  length  the  Midwinter  monkish 
observances ;  and  the  Anglo-Saxon  Laws  show  the  layman's 
regard  for  Christmas-tide  (Schmid's  Index). 


ANGLO-SAXON  J>MQ-UMU  97' 

It  is  not  necessary  to  add  any  examples  of  Midwinter  or 
of  its  synonyms,  Christmas  and  the  Nativity,  to  those  cited  by 
Bouterwek,  Ckelendcivide,  38. 

On  Cylda  Mcesse-dceg. 

Marshall's  Note  to  the  Rnbric  {Gospels,  p.  522)  is  gram- 
matical :  ''Hie  obiter  notent  Graramatici  Cild  in  hoc  vcrsiculo 
usurpari  jiluraliter  pro  Pneros."  I  may  supplement  this, 
and  call  attention  to  MS.  Cotton,  Tiberius  A.,  iii,  fol.  30b 
(Leechdovis,  ill,  185),  where  the  natural  gender  of  "cild"  is 
so  clearly  masculine,  that  the  word  is  opposed  to  "  maeden  " 
in  about  thirty  cases :  "  Mona  se  o^er  on  eallum  jnngum  to 
nytlic  ys  bycgan  ....  cild  acenned  wis,  milde,  ^cap,  jesselig ; 
mseden  eallswa."  In  Ben.  Ride,  Gloss,  115,  14;  106,  11, 
Cildra  =  Pueri ;  compare  Bosworth-Toller,  s.  v.  Cild. 

The  day  is  mentioned  elsewhere  in  Anglo-Saxon  :  Durham 
Ritual,  p.  47,  In  Natale  Innocentium ;  ^Ifric's  Homilies,  I, 
V;  Concordia,  521,  betwyx  cilda-moesse-daege  (innocentium 
festivitatem  et  Octabas  Domini) ;  Anglo-Saxon  Chronicle,  A. 
963,  on  Cildameessed^g ;  C.  D.  1065,  E.  1066,  on  Cilda- 
msessedaeig. 

Eighth  Mass-day  to  3Iidwinter. 

Apart  from  its  importance  as  the  Octaves  of  the  Nativity 
and  the  time  of  the  Circumcision  of  the  Lord,  this  date  is 
worthy  of  consideration  as  the  proper  beginning  of  the  Anglo- 
Saxon  Civil  Year. 

The  Anglo-Saxon  Year  had  no  less  than  five  acknowledged 
beginnings  : 

I.  Advent. 
II.  Christmas. 

III.  8th  Mass-day  to  Midwinter. 

IV.  Vernal  Equinox  (March  21st). 

V.  Easter — Beginning  of  Lunar  Year. 
7 


98  FREDERICK   TUPPER,   JR. 

L 

Although  the  beginning  of  the  Church  Year  was  not  placed 
definitely  at  the  opening  of  Advent  until  after  the  Conquest 
(Piper,  Kalendarien,  89),  ^Ifric  {Homilies,  i,  98)  can  speak 
of  the  season  thus  (Thorpe's  Translation) :  "  Some  of  our 
service-books  begin  at  the  Lord's  Advent,  but  not  on  that 
account  is  that  the  beginning  of  the  year,  nor  is  it  with  any 
reason  placed  on  this  day ;  though  our  calendars,  in  this  place, 
repeat  it." 

II. 

According  to  Bede  (cited  supy-a)  the  heathen  English  began 
their  year  at  Mid-winter;  and  their  Christian  descendants 
followed  their  example;  compare  Shrine,  29,  26,  on  ]fone 
forman  daeig  in  geare,  ^set  is  on  ^one  serestan  geoheldseig,  eall 
Cristes  folc  wurSia^  Cristes  acennednesse.  The  Anglo-Saxon 
Horology  {supra)  begins  at  Christmas,  and  ^Ifric's  Homilies 
open  with  the  Nativity. 

The  Anglo-Saxon  Chronicle  often  begins  the  year  at  Christ- 
mas. In  the  case  of  many  of  the  Annals,  it  is  extremely 
difficult  to  decide  when  their  year  opens,  but  the  following 
years  show,  both  by  context  and  order  of  the  entries,  unmis- 
takable signs  of  a  midwinter  beginning :  A°.  763,  827,  878, 
891  (change  of  hands  in  A  makes  this  Annal  doubtful),  913 
B.  C.  (Dses  oSre  geare  on  ufan  midne  winter  and  |;y  ilcan 
geare  foran  to  middan  wintra),  963  A.,  1009-1010  (doubtful, 
but  point  to  Easter  beginning),  1012  D.  E.  F.,  1014  C.  D. 
E.  F.,  1039  E.,  1043-1053  (the  most  confused  place  in  the 
Chronicle,  but  C.  differs  from  other  MSS.  in  beginning  at 
Easter),  1045-1048  (D.  E.  F.),  1053  D.,  1063  D.,  1066  E., 
1078  D.,  1070-1090  E.  (these  "  Wulfstan  Annals"  open  at 
Easter),  E.  1091,  1094-1096  (January  1st  is  here  called 
'  "  gearesdseg  "),  1097  sq.  (all  Peterborough  Annals  (E.)  begin 
at  Christmas).  The  above  represents  more  definite  results 
than  have  before  been  obtained,  but  the  chronology  of  the 
Annals  has  been  discussed  in  the  Monumenta  Historica  Britan- 
nica  (1848),  by  Sir  T.  D.  Hardy,  "Chapter  on  the  Chronology 


ANGLO-SAXON   D^G-M^L.  99 

of  Mediaeval  Historians ; "  by  the  anonymous  author  of  the 
Dissection  of  the  Saxon  Chronicle,  1830,  who  drew  largely  from 
St.  Allais'  L'Art  de  Verifier  les  Dates  (Paris,  1818);  and  by 
Earle  in  the  Introduction  to  his  Edition  of  the  Chronicle.  In 
his  excellent  essay  Hardy  notices — though  this  was  done  a 
century  earlier  in  the  MS.  Notes  of  Waterland — that  Florence 
of  Worcester,  William  of  Malmesbury,  and  Henry  of  Hunt- 
ingdon all  employ  a  Christmas  year-beginning. 
III. 

Ccelendcwide  begins  the  year  on  January  1st  (1.  3-7) : 
"  On  ]>y  eahteo|;an  dteg 
Hseleud  gehaten       heofonrices  weard. 
Swa  ^a  sylfan  tiid       side  herigeas 
folc  unraffite,       habba^S  foreweard  gear 
for-Sy  se  kalend       us  cyme^  gejnncged,"  etc. 
January  1st  is  recognized  once  in  the  Chronicle  as  the  begin- 
ning of  the  year  (1096);  and  its  right  to  that  place  is  elsewhere 
firmly  established :  Shine,  47,  10,  '*On  ^one  eahte^an  jeohhel 
dseg  biS  l^aes  mon'Ses  fruma  |^e  man  nemne^  januarius  j^set  is  on 
ure  je^eode  se  aeftera  jeola  }>8et  biS  se  aeresta  jeares  mona'S 
mid  romwarum  and  mid  us ; "  Byrhtfer^,  Anglia,  viii,  305, 
28  :  "^rest  we  willaS  fon  on  Januarium  for^on  he  ys  heafod- 
hebba  and  eac  }>8es  geares  geendung.     Swa  be  him  cwae^  sum 
ge]>uugen   wita,  'Januarius  dictus  est  quod  limes  et  janua 
anui ' "  (this  remarkable  etymology  is  found  in  Bede's  De 
lemporum  Ratione,  xii,  M.  P.  L.,  90,  331,  doubtless  Byrht- 
ferS's  source).    As  the  first  day  of  the  year,  January  1st  was 
the  time  of  prognostications;  compare  "Prophezeiung  aus  dem 
1  Januar  fur  das  Jahr,"  Anglia,  xi,  369  (Vespasian  D.  14, 
fol.  75b),  "Donne  forme  geares^  daeig  by 5  Sunendreg,"  etc. 
A  devout  Churchman  like  ^Ifric  acknowledges  under  pro- 
test this  beginning  of  the  year  [Homilies,  i,  98) :  "  We  have 

^Cf.  Horstraan,  Lives  of  Saints,  E.  E.  T.  Soc,  87,  p.  177,  I  28,  1.  5: 
"The  furste  feste  J>at  in  the  gere  comeg  we  cleopiej  geresdai 
Ase  ore  loverd  was  circumciset,"  etc. 
Cf.  Orm,  4154,  4220,  cited  by  Bouterwek,  Qelendcwide,  18. 


lOO  FREDERICK  TUPPER,   JR. 

often  heard  that  men  call  this  day  the  day  of  the  year  (jeares- 
dseg),  as  if  this  day  were  first  in  the  circuit  of  the  year ;  but 
we  find  no  explanation  in  Christian  books  why  this  day  is 
accounted  the  beginning  of  the  year.  .  .  .  Now  our  calendar 
begins,  according  to  the  Roman  institution  on  this  day,  not 
for  any  religious  reason,  but  from  old  custom."  As  an 
example  of  the  same  feeling  to-day,  I  quote  from  the  Anno- 
tated Prayer  Book,  p.  257;  the  Saxon  Homilist  of  the  10th 
and  the  Anglican  Prelate  of  the  19th  Century  use  almost  the 
same  words:  "January  1st  was  never  in  any  way  connected 
with  the ,  opening  of  the  Christian  year,  and  the  religious 
observance  of  the  day  has  never  received  any  sanction  from 
the  Church  except  as  the  Octave  of  Christmas  and  tlie  Feast 
of  the  Circumcision  "  (see  Waterland's  MS.). 

Severe  penalties  were  inflicted  upon  those  who  celebrated 
this  day  (Theodore,  "Penitentiale"  (673),  xxvii,  19,  Thorpe, 
A.  L.,  293) ;  yet  as  Byrthfer^  said  (Anglia,  viii,  305,  31) : 
"  De  Januario.  Se  forma  dseg  and  call  se  mon^  ys  gehalgod 
mid  Cristes  gebyrd-tide." 

IV. 

^Ifric  tells  us  (Homilies,  i,  98)  :  "  ]m  ealdan  Romani  on 
hseSenum  dagum  ongunnon  ]>ses  geares  ymbryne  on  ^ysum 
dsege  (January  1st) ;  and  'Sa  Ebreiscan  leoda  on  lenctenlicere 
emnihte;  "Sa  Greciscan  on  sumerlicum  sunstede;  and  |?a  Egyp- 
tiscan  "Seoda  ongunnon  heora  geares  getel  on  hserfeste.  .  .  . 
Rihtlicost  bi'S  geSuht  )>8et  j^ses  geares  anginn  on  "Sam  dsege  sy 
gehsefd,  j^e  se  ^Imihtiga  scyppend  sunnan  and  monan  and 
steorran  and  ealra  tida  anginn  gesette ;  }»set  is  on  ]>am  dsege 
];e  |>set  Ebreisc  folc  heora  geares  getel  onginna^."  ^Ifric  is 
here  drawing  directly  from  Beda,  De  Temporibus,  ix,  M.  P. 
L.,  90,  284,  and  De  Temporum  Batione,  vi,  M.  P.  L.,  90, 
317;  compare  Bede^,  iv,  Leechdoms,  iir,  246  (Fbrster,  Anglia, 
XVI,  30). 

In  MS.  Cotton,  Caligula  A.,  xv,  fol.  l2Qh,  Leechdoms,  ill, 
153,  the  physician  commences  his  series  "on  the  month  of 
March  which  men  call  Hlyda,  since  it  is  the  beginning,  after 


ANGLO-SAXON   D^Q-MiEL.  101 

right  reckoning,  of  all  the  year  and  the  Almighty  God  on  that 
month  created  all  creation."  Ember  days  were  reckoned  from 
March  ("Dialogus"  of  Ecgbert,  xvi,  Thorpe,  A.  L.,  324); 
November  is  glossed  by  "  |;aes  nygej^an  mon|;es  "  (Ben.  Rule, 
Gloss,  X,  39,  10) ;  and  Bede,  Eccl.  Hist.,  iv,  v  (5),  278,  5, 
places  Easter  "  sefter  |;sem  feowerteogban  monan  j^ses  aerestan 
monj^es  (mensis  primi)," 

Other  Anglo-Saxon  writers  mention  the  Equinox  in  con- 
nection with  the  Creation ;  compare  Byrhtferb,  Anglia,  viii, 
309,  40;  310,  5;  Shrine,  62-64;  Hexameron  (Norman),  8, 
12 ;  Bouterwek,  Ccelendcivide,  22,  and  Ccedmon,  lviii,  lx.^ 
Durand,  Rationale,  viii,  32,  p.  309,  speaks  of  the  honor  paid 
by  certain  moderns  to  "primus  dies  seculi"  (March  18th),  and 
Chaucer  refers  to  the  belief  in  "Nonne  Preestes  Tale,"  B.  367  : 

"  Whan  that  the  month  in  which  the  world  bigan 
That  highte  March  whan  God  first  maked  man 
Was  complet,"  etc. 

Some  of  the  Chronicle  Annals  begin  at  Easter  (supra),  but 
the  annalist  may  have  in  mind  the  Vernal  Equinox.  Water- 
land,  MS.  Notes,  Earle  and  the  Dissector  of  the  Chronicle 
make  the  mistake  of  mentioning  Lady  Day  (March  25th)  as 
the  beginning  of  the  year.  This  had  no  such  honor  until  the 
end  of  the  13th  Century  (compare  Durand,  Rationale,  viii, 
32,  p.  309  ;  St.  Allais,  L'Art  de  Verifier  les  Dates,  i,  17) ;  and 

'Anglo-Saxon  poetry  uses  the  Spring-beginning;  compare  Beowulf,  1133: 
"  winter  y'Se  beleac 
is-gebinde,  o'S  ISat  o'Ser  com 
gear  in  geardas,  swa  nu  gyt  de'5 
}>a  J>e  syngales  sele  bewitia'5 
wuldor-torhtan  weder.    i>a  waes  winter  scacen 
fseger  foldan  bearm." 
The  passage  has  occasioned  much  grammatical  discussion.     I  differ  with 
Heyne  (Heyne-Socin  Ed.)  and  regard  "weder"  as  nominative  and  "sele" 
as  objective ;  but,  in  any  case,  the  year  is  represented  as  beginning  in  the 
Spring.     Again,   the   cuckoo,   called   "sumeres  weard"    (Seefahrer,   53), 
"announces  the  year"  (Guthlac,  716).     It  is  needless  to  say  that  cuckoos 
do  not  sing  in  January,  any  more  than  English  nightingales  in  July. 


102  FREDERICK   TUPPER,    JR. 

its  new  importance  was  doubtless  due  to  the  increased  rever- 
ence for  the  Virgin  so  striking  at  that  time  (Waterton's  Pietas 
Mariana  Britannica  (1879),  13,  130). 

V. 

Many  of  the  Annals  in  the  Anglo-Saxon  Chronicle  begin  at 
Easter  {supxi).  The  annalist  may  have  had  in  mind  the 
Vernal  Equinox,  but  it  was  more  probably  on  account  of 
Easter's  position  as  first  day  of  the  lunar  year.  A  few  refer- 
ences will  show  Easter's  importance  in  this  regard :  Bede, 
De  Temporum  Eatione,  xi,  M.  P.  L.,  90,  341 ;  ByrhtferS, 
Anglia,  viii,  309,  32;  322,  37;  329,  40;  330,  18,  Easter 
dseg  wses  se  forman  dseg  on  |>8ere  ealdan  se;  Bede^,  Leechdoms, 
III,  248,  21,  on  sumum  jeare  biS  se  mona  twelf  si^on  geni- 
wod  fram  j^sere  halgan  eastertide  o^  eft  eastron  and  on  sumum 
geare  he  bi'S  ]M-eottyne  si^on  geedniwod.^  See  Hampson,  M. 
A.  KaL,  II,  417. 

JSth  Day. 

There  is  little  to  be  added  to  the  Notes  of  Marshall  and 
Bouterwek.  The  Feast  of  the  Epiphany  had  many  names 
in  the  Anglo-Saxon  Church  :  Shrine,  48,  4,  ]>one  halgan  deeg 
set  drihtnes  setywnesse  J^set  is  se  drihtnes  halga  twelfta  dseg, 
drihtnes  fullwihtes  dseg;  Coelendcwide,  11,  fulwihttid,  twelfta 
dseg ;  ^Ifric,  Homilies,  i,  104 ;  ii,  36,  swutelung-dseg ;  Con- 
cordia, 531,  Epiphania  is  glossed  by  setywincge ;  Durham 
Ritual,  p.   2,  bseddseg;  A.-8.  Chronicle,  E.   1118,  on  J>8ere 

^  Bede,  De  Temporum  Ratione,  xv,  M.  P.  L.,  90,  336,  tells  us  of  Embo- 
lismus  or  year  of  13  months.  When  this  occurred,  an  extra  or  Intercalary 
month,  Thrilidi,  was  assigned  to  ihe  summer.  This  has  been  discussed  by 
Hickes,  Ling.  Vett.  Sept.,  i,  216.  A  representation  of  the  signs  of  the  13 
Anglo-Saxon  months  on  the  porch  of  St.  Margaret's  Church,  York,  is 
described  at  length  by  Fowler,  Archceologia,  xliv  (1871),  146  sq.  We  have 
doubtless  a  reference  to  this  year  in  the  difficult  passage,  Percy  Folio  MS., 
Hales'  Ed.,  i,  26 : 

"  But  how  many  merry  monthes  be  in  the  yeere, 

There  are  13  in  May  (I  say  ?), 

The  Midsummer  Moone  (Thrilidi  ?)  is  the  Merryest  of  all. 

Next  to  the  merry  month  of  May." 


ANGLO-SAXON   DiEG-MiEL.  103 

wucan  Theophanie.  The  honor  done  to  Epiphany  by  the 
noble  saint  Ethelclreda  shows  its  importance  in  the  Anglo- 
Saxon  Church  (Bede,  Ecd.  Hist,  iv,  xxi,  318,  15):  "And 
seldom  in  hatum  ba^um  heo  baSian  wolde  butan  |;am  hyhstan 
symbelnessum  and  tidum  set  Eastran,  and  set  Pentecosten  and 
\y  twelftan  dege  ofer  Geochol."  Truly,  days  of  rejoicing ! 
Compare  Grimm,  Teutonic  Mythology  (Epiphania,  Bethphania, 
Perchentag) ;  Piper,  Kalendarien,  93 ;  Hazlitt,  Popular  An- 
tiquities, 1,  13-19;  Hampson,  M.  A.  K.,  Glossary,  s.  v.;  Ann, 
Prayer  Book,  257. 

Septuagesima  and  Sexagesima. 

R.  Matt.,  XX,  1.  On  |)one  Sunnandseg  ]>e  man  belyc^ 
Alleluia. 

R.  Mark,  iv,  3.  On  psere  wucan  sefter  pam  ]fe  man  belyc^ 
Alleluia. 

These  Rubrics  do  not  appear  in  Marshall,  and  therefore 
are  not  discussed  by  him,  nor  given  by  Schilter.  They  pre- 
sent, however,  no  diificulty. 

In  his  Homily  upon  Septuagesima  (ii,  84  sq.),  ^Ifric  tells 
us,  upon  the  authority  of  Amalarius  {De  PJoclesiasticis  OJidis, 
M.  P.  L.,  90,  993;  com^oxQ Anglia,  xvi,  48),  "why  the  holy 
congregation  omits  in  God's  Church,  'Hallelujah'  and  'Gloria 
in  Excelsis  Deo,'  from  this  present  day  (Septuagesima)  until 
the  holy  Easter-tide."  Over  the  interminable  "whys"  we 
need  not  linger. 

Two  Cotton  MSS.,  Titus  D.  27,  iv,  and  Caligula  A.,  xv, 
fol.  126,  give  rules  "  De  Alleluia  die  invenienda."  These 
were  mentioned  by  Wanley,  Catalogue,  248,  234;  remarked 
by  Hampson,  Kalendarium,  s.  v.  Septuagesima;  and  the 
second  has  been  printed  by  Cockayne,  Leechdoms,  iii,  227 : 
"On  KL'  Jan.  ofer  xvi  Kl.  Febr.  loca  hwser  |;u  hsebbe  x 
nihta  eald  monan,  ofer  j^set  pone  sunnan-dseg  beluc  Alleluia." 
Cockayne's  translation,  "  Observe  the  Sunday.  Hallelujah ! " 
shows  how  completely  he  missed  the  point.     By  subjecting 


104  FEEDERICK   TUPPER,   JR. 

the  rule  to  proof  we  obtain  January  21st,  the  Septuagesima 
of  our  year  (see  Tables).  Byrhtfer^'s  rules  for  finding  Sep- 
tuagesima {Anglia,  viii,  324,  31  ;  329,  2)  are  very  similar. 

Durand,  Rationale,  v,  6,  7,  p.  165,  tells  us:  "Alleluia 
was  sung  from  Octaves  of  Epiphany  to  Septuagesima,  and 
omitted  until  Pascha ;  from  Pascha  (Easter)  to  Pentecost 
Duplex  Alleluia  was  chanted.  It  was  included  in  the  services, 
from  Pentecost  to  Advent  and,  like  the  Gloria  in  Excelsis, 
was  omitted  during  the  Advent  season  "  (compare  Rationale, 

V,  4,  4-6,  p.  152;  VI,  24,  18-19,  p.  192;  vi,  85,  4,  p.  243; 

VI,  95,  1,  p.  255;  vi,  97,  5,  p.  257;  Belethus,  p.  345;  Kurtz, 
Church  History  (1861),  i.  Chap.  56,  p.  219).  In  Benedictine 
Rule,  XV,  Alleluia  is  omitted  only  from  Quadragesimal  services ; 
and  nothing  is  said  of  this  chant  in  the  enumeration  of  Septua- 
gesimal  offices,  Concordia,  iv,  1.  557.  The  custom  indicated 
by  the  Rubrics  persisted,  however,  in  the  English  Church ; 
Horstman,  Lives  of  the  Saints,  63,  411,  p.  443:  "From  ]>at 
men  loke  Alleluia ;  for  to  com  Ester-day ;  "  compare  Morris, 
Old  English  Homilies,  x  {E.  E.  T.  Soc,  53,  p.  53).  A  Septua- 
gesima ceremony  of  the  Mediaeval  Church  was  the  "  burial  of 
Alleluia  "  (Hone's  Everyday  Book,  i,  100). 

The  correspondences  between  the  Anglo-Saxon  Rubrics  for 
the  days  under  discussion  and  the  Gospels  for  Septuagesima 
and  Sexagesima  in  other  Churches  are  striking  (Tables).  A 
passage  from  the  Anglo-Saxon  Chronicle,  E.  1127,  Thorpe, 
p.  378,  is  interesting  in  this  connection:  "j^aet  wees  J^es 
Sunendaies  ]>ddt  man  singa^  '  Ex  urge  quare  o  D.' "  The 
chant  mentioned  is  the  Introit  for  Sexagesima  Sunday  {Sarum 
Missal,  1868,  p.  49;  Nicolas,  Chronology  of  History,  1833, 
p.  115). 

During  the  Septuagesimal  season,  all  oaths  and  ordeals  were 
forbidden  among  the  Anglo-Saxons:  Canute,  16,  Thorpe,  J.. 
L.,  158;  Wulfstan,  JTomiYies,  xliii,  p.  208.  Marriages  were 
included  in  the  interdict :  Jilthelred,  vi,  25,  Thorpe,  A.  L., 
137,  Schmid,  230;  v,  18,  Schmid,  224. 


ANGLO-SAXON   DiEG-MiEL.  105 

Postquam  impleti  sunt  dies  Purgationis  MaHae 
(R.  Luke,  II,  1). 

"And  JJ8BS  embe  ane  niht 
•Sset  we  Marian       maessan  healda^ 
cyninges  modor,       forSam  heo  Crist  on  }^ani  dfege 
beam  wealdendes       brohte  to  temple." 

{Ccelendcu'ide,  19.) 
A  few  references  to  this  day  (Candlemas)  may  be  useful. 
In  Concordia,  1.  542,  the  services  at  this  feast  are  described  in 
detail ;  compare  Id.  484,  o]>  ciricgange  sea.  marian  (usque  ad 
purificationem  sancte  Marie).  The  day  is  mentioned  often  in 
the  Chronicle, — I  supplement  Bouterwek's  examples :  C.  D. 
E.  1014,  to  Candelmjessan ;  B.  1043  (C.  1044),  x  nihtum  £er 
Candelmffissan ;  D.  1078;  E.  1091,  1094,  1101,  1116,  1121, 
1123, 1124-1127, 1140.  It  is  found  in  the  Laws :  .Ethelred, 
Vin,  12,  Thorpe,  A.  L.,  146,  Schmid,  244,  leoht-scot  gelseste 
man  to  Candelrasessan ;  Anhang,  iii,  4  pr.,  Schmid,  374,  of 
Candel-msesse  oS  Eastrau  (3  days  work  of  Gebur) ;  Canute,  i, 
12,  Schmid,  263,  Leoht-gesceot  ....  to  }?8era  Sauctam  Mariam 
clfensung  (Codex  Colbertinus  reads,  in  vigilia  S.  Mariae  in 
Augusto,  i.  e.  Ascension  of  Mary  on  August  15th) ;  compare 
Schmid,  Glossary  s.  v.  Leoht-gesceot. 

To  Caput  Jejuni i  on  Wodnes-dceg. 

This  is  the  Rubric  to  Matt.,  vi,  16;  and  the  day  is  men- 
tioned often  in  canonical  texts  :  Benedictine  Rule,  Gloss.,  xv, 
45,  12  ;  XLVin,  82,  8,  anginn  Isencten  fsesten  (caput  quadra- 
gesime) ;  xli,  73,  15,  o5  andgin  fsestenes  (capud  quadragesi- 
mae) ;  Id.,  Translation,  xv,  39,  16;  xli,  QQ,  14,  ob  lenctenes 
anginne  (in  caput  quadragesime) ;  xlviii,  74,  3,  o5  lencten- 
faesten  =  "  Winteney,"  o5  lenten  (ad  caput  quadragesime) ; 
XLvni,  74,  17,  onforan  lencten  = "  Winteney,"  99,  25,  on 
forme  lentenes  deige  (in  capite  quadragesime) ;  Concordia, 
440,  in   heafod  lencten   faestenes  (in   caput  quadragesimae) ; 


106  FREDERICK    TUPPER,    JR. 

540,  o])  heafud  lenctenes;  564,  566,  597,  fram  heafde  fsestenes 
on  l^am  feor^a  weorcdsege ;  1030,  heafde  on  lencten.  From 
these  examples,  one  can  see  how  completely  Bos  worth-Toller 
is  mistaken  when  it  mentions,  "  heafod-lencten-fsesten-es.  n, 
the  chief  Lent-fast."  The  word  is,  of  course,  a  literal  trans- 
lation of  Caput  Jejunii ;  and  the  form  cited  is  to  be  regarded 
as  a  "crude  form,"  to  adopt  Logeman  nomenclature  {Ben. 
Rule,  Introduction,  xxxix) ;  cf.  angin  Isencten-fsesten  (supra). 
-3]lfric,  Liven  of  Saints,  xii,  p.  260,  gives  us  interesting 
information  in  regard  to  the  Anglo-Saxon  Ash-Wednesday : 

"  pis  spel  gebyra'S  seofon  niht  ser  lenctene 
On  'Sysse  wucan  on  Wodnesdseg  swa  swa  ge  sylfe  witon 
Is  Caput  Jejunii  hset  is  on  Englisc  heafod  lenctenes-fsestenes.  .  .  . 

Nu  ne  beo'S  na  feowertig  daga 
On  urum  lenctenlicum  fsestene  gefylled 
Buton  we  fseston  hserforan  to  has  feower  dagas 
Wodnesdfeg  and  hunres-dseg  and  frige-dreg  and  saeternes-dseg. 
Swa  swa  hit  gefyrn  geset,  wses  heah  '5e  we  hit  eow  nu  secgan. 
On  )>one  Wodnes-dseg,  wide  geond  eor'San 
Sacerdas  bletsia^,  swa  swa  hit  geset  is 
Clsene  axan  on  cyrcan." 

Lent  proper,  therefore,  began  with  Quadragesima  Sunday. 

A  few  other  references  present  themselves :  Canons  of  Edgar, 
I,  Thorpe,  A.  L.,  405,  on  ]7one  wodnesdseg  ]:>e  we  hata^  caput 
jejunii ;  Wulfstan,  Homilies,  xvii  (22),  104,  9,  on  wodnesdasg 
}>e  byS  caput  jejunii ;  Ecel.  Inst,  Thorpe,  A.  L.,  310,  capite 
jejunii,  capite  quadragesime ;  Durham  Ritual,  5,  6,  8.  Com- 
pare Kurtz,  Church  History,  i,  §  36,  p.  219;  Annotated  Prayer 
Booh,  p.  266. 

Friday  in  the  "  Cys-wucan.'^ 

The  gospel  for  the  day  corresponds  to  the  gospel  for  Friday 
in  Quinquagesima  in  the  Liber  Comitis  of  Jerome  and  in  the 
Sermons  of  Wycliffe.  Marshall  (Notes,  p.  523)  has  given 
correctly  the  meaning  of  the  Rubric,  "  die  Veneris  illo,  qui 
statim  sequitur  diem  Cinerum ; "  but  from  his  citations  of 
Spelman's  Concilia,  he  omits  Eccl.  Inst.,  XL  (Spelman,  610; 


ANGLO-SAXON    DiEG-M^L,  107 

Johnson,  476,  Thorpe,  A.  L.,  486-487),  which  seems  much  to 
the  {K)int :  "At  this  tide  there  should  be  abstinence  from  all 
delicacies,  and  soberly  and  chastely  we  should  live.  If  any 
at  this  holy  tide  can  forego  cheese  and  eggs  and  fish  and  wine, 
it  is  a  strict  fast,"  etc.,  etc.  Joannes  Belethus,  p.  360,  tells 
us  that,  in  his  day  (1147),  eggs,  cheese  and  milk  were  pro- 
hibited, but  that  (as  in  Saxon  times)  the  enjoyment  of  these 
was  permitted  by  St.  Benedict.  Compare  here  Bosworth- 
Toller's  Note  s.  v.  "  Cys-wucan." 

Butter-week  in  the  early  Church  (Kurtz,  Church  History, 
I,  359,  Par.  56,  §  7)  was  the  precursor  of  the  Anglo-Saxon 
Cheese-week — the  last  week  that  cheese  could  be  eaten  before 
Lent  began. 

Halgan  Dceg. 

Halgan  Dseg  is  Quadragesima  Sunday. 

(1).  Marshall  (p.  522)  makes  this  general  statement :  "In 
citeriorum  seculorum  Rubricis  quas  vidi  omnibus  Evangelii 
paragraphus  assignatur  Dominicae  primae  Quadragesimali." 
Quadragesima  is  in  fact  the  only  day  to  which  this  reading, 
Matt.,  IV,  1,  could  with  propriety  be  assigned,  and  a  refer- 
ence to  my  Tables  will  prove  the  truth  of  Marshall's  obser- 
vation. 

(2).  Marshall  cites  Spelman's  Concilia,  p.  610  (Thorpe,  J.. 
L.,  484),  "  on  ])seve  nihstan  wucan  ser  halgan  niht."  The 
context  shows  that  "  halgan  niht "  is  Quadragesima  Sunday. 
Marshall's  arguments  from  example  may  be  supplemented. 

(3).  Halgan  Dseg  appears  as  a  variant  of  Quadragesima. 
The  MSS.  (Wulfstan,  Homilies,  xxiii  (47),  117,  14)  differ 
widely :  B.  (C.  C.  C.  C.  S.  14)  we  forbeoda^  ordal  and  a^as 
....  fram  Septuagesima  o^  fiftene  niht  ofer  Eastran ;  K. 
(Cott.  Tib.  A.,  Ill)  and  for  feowertinum  nihtum  ser  haligan 
dgege;  C.  (C.  C.  C.  C.  S.  18)  fram  ser  halgan  dsege,  etc.  Like 
so  much  of  Wulfstan,  this  passage  is  taken  directly  from  the 
Laws  (Canute,  Schraid,  i,  264),  and  fram  Septuagesima  o^ 
XV  nihton  ofer  Eastron. 


108  FREDERICK   TUPPER,   JR. 

(4).  Wanley,  Catalogue,  234,  mentions  a  rule,  "De  Inveni- 
endo  die  Sancto"  (Caligula  A,,  xv,  fol.  127);  and  again,  p. 
284,  "  Regula  ad  inveniendum  diem  qui  dicitur  Alleluia,  sicut 
et  Diem  Sanctum  et  Diem  Paschatis  "  (Titus  D.,  27,  iv).  The 
first  of  these  has  been  printed,  Cockayne,  i^ec/ic/oms,  ill,  227: 
"  On  Februarius  ofer  vii  id  febr.  loca  hwser  ]>\x  finde  tweigra 
nihta  ealde  monan ;  ofer  ]^8et  on  |>one  sunnan-dseg  bi^  halga 
daeg."  Cockayne  renders  this  wrongly,  "  the  next  Sunday  will 
be  a  holy  day."  If  the  rule  is  applied,  the  date  discovered, 
February  11th,  will  be  found  to  correspond  to  the  Quadra- 
gesima Sunday  of  our  arbitrary  year  (Tables).  The  rule  given 
by  Byrhtfer^  {Anglia,  viii,  329,  13)  for  finding  the  First 
Sunday  in  Lent  should  be  compared  with  the  one  that  I 
have  cited. 

The  Anglo-Saxon  Lent. 

^Ifric  discusses  in  his  Homily  on  Quadragesima  (i,  178) 
the  Lenten  "■  tithing  days  " — he  is  translating  from  Gregory's 
16th  Homily  (M.  P.  L.,  76,  1137,  par.  1494):  "Why  is 
this  fast  computed  for  forty  days  ?  In  every  year  there  are 
reckoned  three  hundred  and  sixty-five  days ;  now,  if  we  tithe 
these  yearly  days,  then  will  there  be  six  and  thirty  tithing 
days  (teo'Sing-dagas),  and  from  this  day  to  the  holy  Easter- 
day  are  two  and  forty  days  :  take  then  the  six  Sundays  from 
that  number,  then  there  will  be  six  and  thirty  days  of  the 
year's  tithing-days  reckoned  for  our  abstinence."  Compare 
BlicMing  Homilies,  35,  17;  Lives  of  the  Saints,  xii,  1;  Wulf- 
stan.  Homilies,  xvii  (22),  "  Sermo  in  XL,"  p.  102,  19;  LV 
(la),  283,  28. 

The  addition  of  four  days  to  the  Lenten  fast  was  made 
after  the  death  of  Gregory  or,  as  some  say,  by  Gregory  him- 
self (M.  P.  L.,  78,  307,  "In  Greg.  Lib.  Sao.  Notae,"  316  j 
Annotated  Prayer  Book,  266),  and  is  described  by  ^Ifric, 
Lives  of  the  Saints,  xii  (cited  supra).  Benedict  (c.  530  A.  D.) 
understood,  therefore,  by  Caput  Quadragesimae,  Quadragesima 
Sunday ;  his   10th  Century  glossator  and  translator  would 


ANGLO-SAXON    DiEG-MiEL.  109 

regard  it  as  the  day  of  Ashes.  iElfric,  always  ortliodoxy 
itself,  seems  hardly  to  have  regarded  these  four  additional 
days  as  a  part  of  Lent  proper,  hut  to  have  placed  Quinqua- 
gesiraa  Sunday  "seofon  niht  ser  lenctene."  Since  "lengtene" 
begins,  therefore,  on  Quadragesima  Sunday  (Byrhtfer^,  147, 
Anglia,  viii,  324,  32),  and  since  Sunday  is  not  a  fast-day,  R. 
Matt.,  XXV,  31,  Monandseg  se  forman  fsestcndaeg  is  perfectly 
correct  (compare  "  Capitula  secundum  Lucam,"  Lindisfarne 
MS.,  Cott.,  Nero  D.,  4,  fol.  129b,  col.  1,  Skeat,  1,  "  xlgisima 
feria  ii")  ;  otherwise  we  must  suppose  with  Marshall  that  the 
Rubric  is  used  in  a  broad  sense  like  R.  Mark,  ix,  2,  on  ssetern- 
dseg  on  psere  forman  ftestenwucan. 

Lejat  is  mentioned  frequently  in  Anglo-Saxon  texts:  Bede, 
Ecd.  Hist,  III,  VI,  172,  6,  ])vet  feowertiglecan  feestan  ser  Eas- 
trum;  III,  xvii,  230,  9,  "alle  tid  paes  feowertiglecan  faestenes 
ser  Eastrum ;  Ben.  Rule,  Translation,  XLi,  66,  5,  over  eallenc- 
ten  =  in  quadragesima  ;  XLii,  67,  3,  on  faestendagas  =  dies 
jejunii ;  XLViii,  74,  10,  on  lencteufsesten  =  in  quadragesime 
diebus;  74,  12,  on  ]>am  faestendagum  =  in  quibus  diebus 
quadragesime;  XLix,  76,  5,  on  lencten  faestenne  =  istis  diebus 
quadragesime;  Anglo-Saxon  Chronicle,  E.  1048,  on  lengtene 
and  l^ffis  sylfan  lentenes ;  D.  1071  (E.  1070),  on  lengten;  E. 
1088,  innan  ]>am  lengtene;  1092,  to  )^am  laengtene;  1106, 
onforan  laengtene  ....  on  |;aere  forman  laengten  wucan;  1110, 
to  foran  lengtene;  1122,  1127,  on  ]>one  lenten  tyde;  1127, 
eall  |)8Bt  lenten  tid ;  Wulfstan,  Homilies,  lviii,  305,  21 ;  xvii 
(22),  "Sermo  in  xl,"  102,  12;  Assmann,  Grein's  Bibl.  der 
A.-S.  Prosa,  iii,  XL,  140  (Ermahnung  zu  Christlichem  Leben 
— Larspell  S.  Dominica,  iii  in  xl).  Marshall's  Note  on 
"  Clean  Lent "  may  be  reinforced  by  examples :  Wulfstan, 
Homilies,  lv  (la),  284, 18,  M.  \>.  1.  eow  eallum  is  cu-S  |78Bt  pes 
gearlica  ymbrene  us  gebring^  efne  nu  |'a  claenan  tid  lencten- 
lices  faestenes ;  284,  29,  mid  claenum  faestene  and  mid  claenum 
ge}>auce;  285,  31,  on  }>isum  claenum  timan;  compare  Blickling 
Homilies,  39,  1 ;  Hampson,  if.  A.  Kalendaiium  s.  v.  "  Clean 
Lent." 


110  FEEDEKICK  TUPPER,   JR. 

The  Anglo-Saxon  Lenten  Laws  were  very  strict.  Lent- 
breech  (leucten-bryce)  of  any  sort  must  be  doubly  atoned 
(Alfred,  5,  §  5,  Thorpe,  ^.  i.,  29,  Schmid,  74;  Id.,  40,  Th., 
39,  Schm.,  93-94;  Canute,  48,  Th.,  173,  Sch.,  298);  anyone 
who  in  Lent  gave  out  holy  law  to  the  people  without  leave 
must  pay  a  "bot"  of  cxx  shillings  (1.  c.) ;  and  ordeals  and 
oaths  were  not  permitted  at  this  time  (Canute,  i,  17,  Th.,  158, 
Schm.,  264).  Church  canons  were  equally  severe:  "Excerp- 
tions "  of  Ecgbert,  cviii,  Thorpe,  A.  L.,  335,  "  qui  in  Quadra- 
gesima ante  Pascha,  i  annum  poeniteat,  nupserit "  (the  scribe 
inserts  not  without  humor,  "cum  propria  conjuge");  Ecd. 
Inst,  XXIII,  Th.,  487,  contains  another  such  injunction ;  Id., 
XXXVII,  Th.,  486,  XLi,  Th.,  487,  treat  particularly  of  the 
details  of  the  fast  (cf.  Bede,  Ecd.  Hist.,  iii,  xvii,  238,  29 ; 
III,  XX,  246,  34 ;  v,  ii,  388,  8) ;  Id.,  xxxvi,  Th.,  484,  pre- 
scribes the  time  of  confession  (the  Lent  Shrift  is  given  in 
MSS.,  Eoyal  2  B.  V.,  and  Cott.,  Tib.  A.,  iii,  fol.  52^°,  printed 
by  H.  Logeman,  "Anglo-Saxonica  Minora,''  Anglia,  xii,  513) ; 
Id.,  XLI,  XLiv,  Th.,  487,  direct  frequent  communion  at  this 
season. 

Myd-foestene. 

The  perfect  sequence  of  the  Myd-fsestene  and  Myd-lentene 
Rubrics  proves  the  identity  of  the  two  seasons.  The  generic 
name  (faesten)  is  here,  as  elsewhere,  adapted  to  the  greatest  of 
yearly  fasts  ;  compare  German  Mittfasten. 

Homilies,  "  In  Media  Quadragesima,"  are  cited  frequently 
by  Wanley ;  and  -^Ifric,  Homilies,  i,  xii,  and  Lives  of  the 
Saints,  xiii,  are  devoted  to  this  Sunday.  The  day  is  men- 
tioned, Anglo-Saxon  Chronicle,  E.  ]  047,  Her  on  ]?isum  geare 
wses  mycel  gemot  on  Lundene  to  mid-festeue  =  C.  1050,  to 
mid-lencten ;  E.  1055,  vii  nihton  ser  midlenctene  (Witena 
gemot);  E.  1093,  to  midlengtene.  Mid-lenten  was  sometimes 
called  "Laetare  Hierusalem"  (Spelman,  Glossary  s.  v.);  some- 
times "  Dominica  Refectionis  "  or  "  Refreshment  Sunday  " 


ANGLO-SAXON   DiEG-M^L.  Ill 

(Hazlitt,  Popular  Antiquities,  i,   65) ;   and,  in   the   French 
Church,  Mi  Cardme  {Ann.  Prayer  Book,  272). 

Sunday,  5th  Week  in  Lent. 

In  his  Homily  upon  this  Sunday  {Homilies,  ii,  xiii,  224), 
JElfric  tells  us :  "  This  tide  from  this  present  day  until  the 
holy  Easter-tide  is  called  Christ's  Passion  Tide  (Cristes 
Drowung-Tid),  and  all  God's  ministers  in  the  holy  church 
with  their  church-services  honor  and  in  remembrance  hold  his 
passion,  through  which  we  were  all  redeemed.  Our  books 
also  say,  that  we  sliould  hold  these  fourteen  days  with  great 
earnestness,  on  account  of  the  approach  of  the  holy  passion 
and  honorable  resurrection  of  our  Saviour.  On  these  days 
we  omit  in  our  responses  '  Gloria  Patri '  on  account  of  our 
lament  for  the  holy  passion,  unless  some  high  festival-day 
occur  during  them." 

St.  Gregory's  Mass-day. 

Bouterwek's  Note  to  Ccelendcwide,  37,  needs  but  little  sup- 
plement. Gregory's  day  appears  in  ^Ifric's  Homilies,  ii,  ix 
(cf.  Elstob's  English  Saxon  Homily),  in  Bede's  Latin  Poetical 
Calendar,  and  in  Cod.  Cot.  Tit.  D.,  xxvii,  but  is  omitted 
in  Bede's  Homilies,  and  in  ^Ifric's  Lives  of  the  Saints  (Piper, 
Kalendarien,  71-75). 

Thursday  before  Eastei\ 

This  day  was  greatly  honored  as  the  time  of  the  Lord's 
Supper:  Anglo-Saxon  Chronicle,  E.  1106,  on  |>a  niht  |>e  on 
morgen  was  Cena  Domini,  j^set  is  se  j^unres-daeg  toforan  Eas- 
tran ;  Concordia,  597,  o\  to  gereorde  drihtnes  =  usque  ad 
cenam  domini ;  633,  on  ];am  fiftan  dsege  se  |>e  eac  gereord 
drihtnes  ys  gecweden ;  563,  667.  On  Cena  Domini  penitents 
were  received  again  into  the  fold  of  the  Church  and  com- 


112  FREDERICK   TUPPER,   JR. 

munion  was  administered  (Wulfstan,  Homilies,  xvii  (22),  104, 
12;  XXXII  (28),  153,  6 ;  lvi  (42),  289,  24). 

At  this  time  began  the  "  three  silent  days  : "  ^Ifric,  Homi- 
lies, 1,  219,  Circlice  ^eawas  forbeoda^  to  secgenne  senig  spel 
on  )?am  |>rym  swig-dagum ;  ii,  262,  Ne  mot  nan  man  secgan 
spel  on  }>am  }nym  swig-dagum ;  compare  ^Ifric's  Homily, 
"  In  Cena  Domini  et  v  Feria  et  Sabbato  Sancto "  (Thorpe, 
A.  L.,  X,  464  ;  Soames,  Anglo-Saxon  Church,  1835,  310). 

The  "  silent  days  "  have  been  discussed  by  Bouterwek  (Cced- 
mon,  CLViii,  CLix) ;  but  one  or  two  other  references  are  useful 
in  this  connection.  Stillness  and  due  silence  during  the  three 
days  before  Easter  are  enjoined  by  the  Concordia,  630  sq. — at 
this  place  Zupitza's  L.  Fragment  {Herrig^s  Archiv,  Lxxxiv) 
reads  "swig-uhtan."  In  Old  Diiglish  Homilies,  2nd  Ser.,  xvii 
(Morris,  E.  E.  T.  Soc,  53,  101 ;  cf.  Morris's  Specimens,  i,  rv, 
11),  12th  Century  popular  etymology — there  so  luxuriant — 
explains  the  purport  of  this  "  silence :  "  "  Bitwenen  his  )>row- 
enge  and  his  ariste  he  lai  on  his  sepulcre  and  swiede  and  for 
]>at  ben  ]>e  \>re  dage  biforen  estre  cleped  swidages."  Id.,  xvi, 
p.  96  {Specimens,  vi,  b.  84),  swimesse  means  a  "mass  with- 
out music."  Id.,  XVI,  98,  tells  the  befitting  duties  on  the 
three  days,  "A  shere^ursdai^  to  absoluciun.  a  lange-fridai  to 
holi  cruche.    an  ester  even  to  procession  [abuten  |>e  fanstone]." 

Langa  Frige-dceg. 

Marshall  institutes  an  interesting  comparison  between  the 
names  given  by  different  nations  to  this  day:  Germ.,  Karfrei- 
tag,  Gute  Freitag,  Still  Freitag ;  French,  Le  grand  Vendredi, 
Vendredi  sanct  or  or6 ;  English,  Good  Friday.     The  Scandi- 

^  Sherethursday  long  kept  its  name  in  the  English  Church :  Horstmann's 
Lives  of  the  Saints,  36,  360 ;  39,  220,  223,  244 ;  60,  25,  On  schere  t'ores-day  ; 
Sir  T.  Malory  (Caxton  Keprint),  719,  32,  On  sherthursdaye.  From  the 
command  contained  in  John  XIII,  34,  the  Gospel  for  the  day  ("man- 
datum  novum"),  another  name  of  the  day.  Maundy  Thursday,  was  derived 
(Skeat,  Etym.  Diet.  s.  v.;  Hazlitt,  Popular  Antiquities,  I,  83-85). 


ANGLO-SAXON   DiEG-M^L.  113 

navian  nations  still  speak  of  Langfredag  [Danish-English 
Dictionary,  Ferrall  and  Repp,  Copenhagen,  1845). 

Langa  Frige-dseg  is  not  a  hapaxlegomenon  in  Anglo-Saxon : 
Canons  of  ^Ifric,  36,  Thorpe,  A.  L.,  449,  "Man  ne  mot  hal- 
gian  husel  on  langa  frige-dajg  for|;an  |>e  Crist  )>rowode  on  |>one 
daeg  for  us"  (cf.  Notes  of  Johnson  and  Baron,  p.  407);  Anglo- 
Saxon  Chronicle,  E.  1137,  "On  his  time  )^e  Judeiss  of  Norwic 
bohtonan  Cristenan  cild  beforen  Eastren  and  pinidon  him  alle 
|je  ilce  pining  ];e  ure  Drihten  was  pined  and  on  langfridai  him 
on  rode  hengen,"  etc. ;  Concordia,  633,  langunfrige  (MS.)  dseges 
];rowunge  :=  excepta  Parasceve  passioue ;  734,  No  gloss  to  In 
die  Parasceve  (cf.  L.  Fragment).  The  word  persisted  for  a 
short  time  in  Middle  English :  Morris,  0.  E.  Homilies,  2nd  Ser., 
95,  9,  on  lange  fridai ;  Id.,  99,  28-29,  a  lange  fridai  (supra). 

Marshall  derives  the  name  from  the  longa  oratio  or  lang 
gebed — a  very  probable  etymology :  Following  the  very  unsafe 
guidance  of  the  "swig-dagum"  etymologist,  one  would  conjec- 
ture that  "  langa "  referred  to  the  weary  hours  of  the  Cruci- 
fixion (compare  ItLorstmann,  Lives  of  the  Saints,  36,  366,  p.  229, 
A  gode-friday  al  ]'e  longue  day). 

In  the  Shrine  Good  Friday  is  placed  on  the  same  day  as 
the  Annunciation  of  Mary  (March  25th), — a  date  often  chosen 
for  the  day  in  Anglo-Saxon  Calendars  (Piper,  Kalendarien, 
71).  The  martyrologist  had  in  mind  the  supposed  duration 
of  Christ's  life  {Shrine,  67),  "j^a  sefter  twa  and  Sritigum  jeara 
and  sefter  "Srym  monSum  wses  Crist  ahangen  on  rode  on  |>one 
ylcan  dseg,"  etc.  See  the  excellent  note  on  Good  Friday,  Ann. 
Prayer  Booh,  284 ;  Hampson,  M.  A.  Kal.  s.  v. 

Easter  Even. 

The  day  was  an  important  one  in  the  Anglo-Saxon  Church 
and  is  mentioned  often  in  their  writings :  Anglo-Saxon  Chroni- 
cle, E.  1047,  on  Easter  aefen ;  E.  1097,  o«  «et  Easter  ^fen ; 
Canute,  Laivs,  1,  12,  Schmid,  262,  and  leoht-gesceot  |?riwa  on 
geare,  serest  on  Easter  aefen ;  Bede,  Eccl.  Hist.,  v,  vii,  404,  27, 


114  FREDERICK   TUPPER,    JR. 

wees  ]>y  halgan  daege  pses  Easterlican  reste-dseges.  The  Latin 
name  for  the  day  was  Sabbatum  Sanctum.  Aldred's  glosses 
in  the  Lindisfarne  Gospels  and  the  Durham  Ritual  are  interest- 
ing :  Cap.  sec.  Marcum,  Skeat,  5,  Sabbato  Sancto  mane  =  se 
seternes  dseg  halig  arlig;^  Durham  Ritual,  p.  29,  Sabbato 
Sancto  mane  =  "Se  saeternes  daeg  halig  arlig ;  compare  Con- 
cordia, 833,  Sabbato  Sancto  =  on  reste  haligum. 

Under  this  Rubric,  the  Harrowing  of  Hell  tradition  must 
be  mentioned.  The  account  in  the  Martyr  Book  sub  March 
26  [Shrine,  68),  does  not  verge  from  the  beaten  track.  In  his 
note  to  this  passage,  Cockayne  says  that  the  Harrowing  of 
Hell  is  a  very  ancient  expansion  of  the  text  of  Matt.,  xxviii, 
52,  and  cites  Chrysostom,  "  Horn,  ii  in  Pascha ; "  Augus- 
tine, Sermons,  xxxix,  5  (2nd  Easter  Sunday),  etc.  The  best 
Anglo-Saxon  Version  of  the  Legend  is  naturally  the  Apocry- 
phal Gospel  of  Nicodemus  (Thwaites,  Heptateuchus,  etc.,  1698; 
Bright,  A.-S.  Reader,  129,  Selection,  xix,  Notes,  p.  219). 
Corn-pave  Ann.  Prayer  Book,  287. 

Easter  Day. 

The  Menologist  {Codendcwide,  56)  ushers  in  Easter  thus: 
"Aprelis  mona-S         on  ];am  oftust  cym^ 
seo  msere  tid         mannura  to  frofre 
Drihtnes  aerist         ^senne  dream  gerist 
wel  wide  gehwser         swa  se  witega  sang." 
The  movable  character  of  the  feast  is  then  poetized.     Bouter- 
wek's  Note  upon  this  is  very  short  and  leaves  much  to  be  said. 
So  much  has  been  written  about  the  diflferent  times  of  Easter 
that  I  shall  consider  this  but  briefly.     For  a  scientific  discus- 
sion of  the  Easter  question,  see  Butcher's  Ecclesiastical  Calen- 
dar, London,  1871 ;  for  references  useful  in  the  Anglo-Saxon 

^This  date  can  have  no  reference  to  "Saeternes  dseg  aer  halgan  dseg,"  R. 
Mark,  vi,  45,  as  Skeat  intimates,  Mark,  Introd.,  xxui.  It  is  noteworthy, 
however,  that  none  of  the  Mark  lessons  are  assigned  to  Sabbatum  Sanctum 
(Easter  ^fen)  in  the  other  versions  of  the  Gospels  or,  for  that  matter,  in 
any  other  Eubrics  that  I  have  seen  (compare  Tables). 


ANGLO-SAXON  I>XG-MJEL.  115 

field,  compare  Bede's  EccL  Hist,  (often) ;  Bede's  De  Tempmnbus, 
xiii-xv,  M.  P.  Z.,  90,  286-287,  Giles,  vi,  129;  Theodore, 
"Penitentiale,"  xxx,  4,  Thorpe,  A.  X.,  295;  Synodus  Pha- 
rensis  (Whitby,  664),  Spelmau,  Concilia,  144;  Lingard's 
Anglo-8axo7i  Churvh  (1845),  i,  50.  The  definite  Easter  rules, 
appearing  in  Anglo-Saxon  texts,  have,  however,  been  rarely 
cited.  I  may  mention  a  few  of  these :  MS.  Cott.,  Caligula 
A.,  XV,  fol.  126a,  Leechdoms,  iir,  226:  "On  Marti  ofer  xii, 
Kl.  Aprl.  loca  hwa^r  J;u  finde  Xiii  uihta  caldne  monan  ofer 
j^aet  se  niesta  sunnandseg  bi^  eastor  dseg ; "  MS.  Cott.,  Titus 
D.,  XXVII,  fol.  54b,  cited  by  Hampson,  M.  A.  KaL,  i,  101  ; 
Hexameron  (Norman),  vii,  p.  12,  "And  ne  beo^  naefre  Eastron 
ser  se  dseg  cume  ■8set  ^a3t  leoht  hsebbe  ^a  ^eostru  oferswi^ed, 
■Sset  is  -Sset  se  dseg  beo  lengra  ^onne  seo  niht."  Compare 
Byrhtfer^,  Aaglki,  viii,  309,  37;  310,  40;  322,  30;  324,  34. 

Bouterwek,  Ccedvion,  xcv,  has  discussed  at  length  the 
connection  between  Easter  and  Eastre,  a  heathen  Goddess, 
mentioned  by  Bede,  De  Temporum  Ratione,  Chap.  xv.  In 
0.  E.  Homilies  (Morris),  2nd  Ser.,  97,  99,  the  popular  ety- 
mologist, to  whose  mind  consistency  was  never  a  bugbear, 
tells  us :  "  )ns  dai  is  cleped  estrene  dai  |?at  is  aristes  dai ; " 
"  }>is  dai  is  cleped  estre  dai,  |>at  is  estene  dai  and  te  este 
(dainty)  is  husel  "  ("  hu-sel  =  how  good  ").  For  a  safer  ety- 
mology, compare  Skeat,  Eiym.  Did.  s.  v.  "  Easter  ; "  Kluge, 
Etym.  Wdrtb.  s.  v.  "  Ostern." 

Bouterwek,  1.  c,  has  mentioned  Gospel  examples  of  the 
word.  A  number  from  other  sources  may  be  useful :  Bede,  Ecd. 
Hist,  II,  II  (2),  98,  19,  ne  woldon  Eastron  healdan  in  heora 
tid  ;  II,  II  (2),  102,  11,  rihte  Eastron  ;  ii,  iii  (4),  106,  31,  )ja 
symbelnesse  Eastrana  and  j^one  dseg  j^sere  drihtenlican  seriste ; 
II,  III  (4),  108,  3,  in  gehealde  rihtra  Eastrana ;  ii,  viii  (9), 
122,  14,  ]^y  serestan  Eastordsege  ;  ii,  viii  (9),  122,  26,  j'sere 
ilcan  neahte  j^sere  halgan  Eastrena ;  ill,  iv,  164,  129;  in, 
XIV,  206,  1;  206,  20,  22,  on  )>ara  Eastra  maersunge;  in, 
xviii  (26),  240,  4,  in  j^sere  Easterlican  symbelnesse ;  com- 
pare III,  XX,  246,  34 ;  v,  vi  (7),  404,  27 ;  v,  xvi,  446,  25 ; 


116  FREDERICK   TUPPER,   JR. 

V,  XVI,  454,  24;  V,  xvii,  456,  21;  v,  xix,  468-470;  V,  xx, 
472,  8;  V,  XX,  474,  1;  Anglo-Saxon  Chronicle,  627,  641,  878 
(C.  879),  1053,  on  Eastron ;  E.  639,  Ercenbriht  serest  Eng- 
liscra  cininga,  he  gesette  Eastor  fsesten ;  853,  872,  A.  917 
(B.  C.  D.  914),  C.  979,  C.  D.  E.  1010,  ofer  Eastron;  A.  716, 
)?8et  hie  Eastron  on  ryht  healdan  =  D.  E.  on  rihtum  Eas- 
trum ;  D.  E.  774,  on  Eastertid ;  A.  D.  E.  878  (C.  879),  C. 
1053,  on  Eastran;  A.  C.  892  (B.  891),  ofer  Eastran  ymbe 
gang-dagas  o]>]>e  ser ;  A.  921,  foran  to  Eastron ;  C.  D.  E. 
1012;  C.  D.  E.  1016,  toforan  ]^am  Eastron;  C.  1012,  w£es 
Easter  dseg  on  Sam  datarum  Idus  Aprilis  =  F.  ]>a  wseran 
Eastran  Id.  April ;  C.  D.  1016,  on  Sone  sunnan  efen  Oetab. 
Pasce  l^a  w^s  xiii  Kl.  Mai;  C.  D.  1043  (E.  F.  1042),  on 
forman  Easter  daeig  .  .  .  .  C.  E.  }>a  wseron  Eastron  on  iii 
Non.  April ;  E.  1061,  innan  })8ere  Easter  wucan  on  xiiii 
Kal.  Mai ;  C.  T>.  1066,  to  ]>am  Eastron — ])a  wseron  efter  ];am 
middanwinter  and  wseron  ]>a  Eastran  on  }>one  dseg  xvi  Kal. 
Mai;  E.  1086,  1087,  1096,  to  |>am  Eastron;  D.  1067,  on 
]?isan  Eastron,  })a  wseron  Eastren  on  x  Kal.  April;  E.  1095, 
on  l^isum  geare  wseron  Eastron  on  viii  Kal.  April.,  and  |>a 
uppan  Eastron;  1097,  ]>&  togeanes  Eastron;  1116,  sefter  Eas- 
tron; 1122,  on  Pasches;  1123,  eall  Eastreu-tyde ;  1125,  on 
Eastran  daei ;  1127,  an  to  Eastren;  1130,  sefter  Easterne; 
1100,  1104,  1105,  1107,  1109,  1110,  1111,  1113,  1116,  to 
Eastron  (the  plural  in  these  examples  is  the  ordinary  Anglo- 
Saxon  use  ;  cf.  Bouterwek,  Id.,  xcvi) ;  Benedict  Rule,  Gloss, 
VIII,  37,  5;  XLi,  73, 16,  oS  Eastran  =  usque  in  Pascha;  viii, 
37,  10;  XV,  45,  18,  fram  Eastran  ==  a  Pascha;  xv,  45,  10; 
XLI,  73,  4,  fram  ]?sere  haligan  Eastran  =  a  saneto  Pascha ; 
Id.,  Translation,  vii,  32,  10,  o]>  Eastron  ("  Winteney,"  fort 
Eastron);  vii,  32,  19;  x,  34,  7;  XV,  39,  14,  21,  22;  XLViii, 
73,  8,  from  Eastron  =  a  Pascha ;  xli,  65,  13,  fram  );am 
halgan  Eastrun  oS  pentecosten;  xlix,  77,  11,  J^ara  Eastrona 
("  Winteney,"  103,  3,  ]>a  Eastre  tid) ;  BlichUny  Homilies,  35, 
31,  Easterlican ;  35,  34,  Easterdagas ;  67,  24 ;  71,  24,  Eas- 
trum ;  83,  7,  Eastorlic;  ^Ifric,  Homilies,  i,  178,  23,  oS  bone 


ANGLO-SAXON   D^G-MiEL.  117 

halgan  Easter  dseg;  i,  182,  3,  seo  halige  Easter-tic! ;  i,  216, 
33,  on  );one  Easterlican  snnnan-daeg;  i,  296,  20,  frara  ^sere 
halgan  Easter-tide ;  i,  310,  22,  fram  ^am  halgan  Easterlican 
daege;  ii,  30,  5;  40,  11;  156,  14,  on  Easter-tide;  ii,  30,  33; 
84,  29,  asr  Eastron ;  ii,  32,  14,  on  ];am  ^riddan  Easterlicum 
dsege  (Easter  Tuesday) ;  ii,  30,  36,  on  j^am  Easter  dsege ;  ii, 
84,  21,  o^  ])a.  halgan  Easter-tide;  ii,  84,  30,  on  |>am  saternes- 
dages  ])sere  Easterlican  wucan ;  ii,  88,  5,  his  heofonlican 
Easter-tide;  ii,  278,  17,  Crist  is  ure  Easter-tide;  ii,  156,  14; 
242,  21;  252,  10;  260,  6;  278,  13;  282,  31;  380,  28; 
^Ifric,  "  Homily  upon  John,  xi,  47-54,"  Assmann,  Grein, 
Bibl.  der  A.-8.  Prosa,  iii,  p.  67,  1.  60,  Hyt  wees  |^a  gehende 
heora  Easter-tide,  and  hi  woldon  habban  j^one  halgan  Easter- 
daeg  geblodegodne  welhreowlice  mid  ))8es  hselendes  blod;  Ass- 
mann, Id.,  152,  13,  8er  "Sam  symbeldsege  ]?8era  Eastrona.  The 
verb,  "beon  ge-eastrode"  (Wulfstan,  Homilies,  xxiii,  117, 
14,  K  (Tib.  A.,  Ill)),  has  not  been  noticed  by  Bosworth-Toller. 

The  Passover  of  the  Old  Dispensation  and  the  Easter  of 
the  New  were  closely  related  in  the  eyes  of  Anglo-Saxon 
Churchmen.  Pascha  is  glossed  by  Easter ;  "  it  was  their 
Easter,"  JElfric  tells  us  in  his  Homily  upon  John,  xi,  47 
sq.  (supra).  In  his  Homilies,  ii,  282  (cited  by  Bouterwek, 
Ccelendcwide,  p.  23),  he  calls  Pascha  Faereld  ;  compare  Id., 
I,  310;  ir,  266,  18.  ByrhtferS,  134,  Anglia,  viii,  322,  1, 
says,  "  Pascha  is  ebreisc  nama  •])  he  getacna^  ofer  fsereld," 
and,  after  giving  a  description  of  the  Paschal  feast,  concludes, 
"Id  est  transitus  Domini,  hyt  is  witodlice  Godes  faereld."  It 
is  interesting  to  compare  Old  Testament  passages :  Ex.,  xn, 
21,  offi'ia^  Phase  ]>8et  ys  faereld ;  Ex.,  xi,  27,  hit  ys  Godes 
fsereldes  offrung  =  victima  transitus  Domini  est;  Lev.,  xxiii, 
5,  on  )>am  feowerteoSan  dsege  |>8Bs  forman  monies  (March) 
on  sefen  biS  drihtnes  faereld  (Phase  Domini  est) ;  Joshua,  v, 
5,  10. 

The  regard  paid  to  Easter  in  Anglo-Saxon  times  is  evinced 
by  Concordia,  v,  832-892,  where  the  Easter-service  is  given 
in  full ;  by  JElfric's  Homilies,  i,  xv,  ii,  xv,  and  by  Blickling 


118  FREDERICK   TUPPER,   JR. 

Homilies,  vii;  by  the  Durham  Ritual,  pp.  24,  177;  by  Byrht- 
fer-S,  Anglia,  viii,  323,  330,  8 ;  and  by  the  Martyr  Booh, 
Shrine,  p.  67.  For  the  many  civil  and  ecclesiastical  Easter 
laws,  compare  the  Indexes  of  Thorpe  and  Schmid,  and 
Andrews's  excellent  Monograph,  The  Old  English  Manor. 

Ofer  Eastron  be  ]>o2re  rode. 

Marshall  quotes  from  ^thel wold's  De  Consuetudine  Mona- 
chorum  (Englisehe  Studien,  ix,  296)  :  "Singan  hi  |;one  antemp 
be  )?8ere  halgan  rode  and  ]>ser  sefter  senne  be  sancta  Mariam." 
This  will  be  found  in  the  original  ^  of  the  De  Cons.  Mon.,  the 
Concordia,  1.  240.  A  passage  from  Concordia,  348,  is  even 
more  to  the  point:  "Post  sextara  eant  ad  mensam  hoc  semper 
attendendum  ut  sexta  feria  de  Cruce,  Sabbato  de  Sancta  Maria, 
nisi  festiva  aliqua  die  evenerit,  missa  celebretur  principalis  " 
("On  syxtan  worcdage  be  }?8ere  rode,  on  saternes  dseg  be  Sea. 
Marian  ").  This  explains  also  E.  Luke,  x,  38,  "  Sffiterndagum 
be  Maria."  ^ 

Turner,  History  of  the  Anglo-Saxons,  1828,  iii,  Book  x,  p. 
500,  and  Lingard,  History  of  Anglo-Saxoyi  Church,  1845,  i, 
422,  Notes,  have  debated  the  idolatry  of  cross-worship  in  the 
Anglo-Saxon  Church,  and  Bouterwek,  Ccedmon,  CLXVsq.,  has 
discussed  it  at  some  length.  Space  does  not  permit  me  to  con- 
sider the  question;  but  a  few  references,  not  as  yet  mentioned, 
may  aid  future  students  of  Rood- worship :  Concordia,  1.  766 

^This  has  been  discussed  by  me,  3fod.  Lang.  Noten,  June,  1893. 

^Sarum  Missal,  Appendix  E,  p.  614:  "The  reasons  assigned  at  the  begin- 
ning of  this  Mass  (p.  521)  for  the  origin  of  Saturday  in  commemoration  of 
our  Lady  are:  1st.  That  at  Constantinople  the  veil  before  her  image  was 
drawn  aside  every  Friday  evening  at  Vespers,  and  replaced  at  the  same 
hour  the  following  night;  2nd.  That,  when  all  the  disciples  forsook  our 
Lord  and  fled,  she  only  who  had  borne  him  without  pain  and  knew  that 
he  was  God,  remained ;  3rd.  Because  the  Sabbath  is  a  day  of  rest  and  she 
is  the  door  of  Heaven ;  4th.  Because  the  Feast  of  the  Mother  should  follow 
that  of  the  Son ;  5th.  For  that  on  the  day  our  Lord  rested  from  labor  the 
Service  should  be  more  joyous."  For  other  references  to  "  The  Saturday," 
see  Waterton,  Pietos  Mariana  Britannica,  1879,  p.  141. 


ANGLO-SAXON    D^G-M^L.  119 

sq.,  the  fall  service  described  (of.  Durand,  Rationale,  vi,  77, 
21,  p.  229);  182,  242,  284  sq.,  385,  665,  735,  833,  870,  895; 
Durham  Ritual,  p.  93,  ad  cnicem  salutandam ;  p.  150,  Antifo' 
ad  crucem;  ^Ifric's  Homilies,  i,  588,  16;  610,  10;  ii,  240, 
23;  306,  21  (discussed  by  Bouterwek,  1.  c.) ;  Blickling  Homi- 
lies, 97,  10,  "for|>on  we  sceolan  weorSian  pset  halige  sigetacen 
Cristes  rode  and  fefter  fylgeon  and  bidden  lire  synna  forgif- 
nessa  ealle  ^t  somne;"  27,  27;  33,  11;  47,  11-16;  90,  21; 
191,  5;  Assmaim,  Homilies,  xiv,  Grein,  iii,  164,  "for]>ani  we 
sculan  weorSian  Cristes  rode  and  biddan  ure  synna  forgifnessa 
ealle  at  somne;"  xv,  175,  1.  169;  197,  214;  xvii,  194, 
34;  Wulfstan,  Homilies,  227,  8  ;  Shrine,  p.  67 ;  Anglo-Saxon 
Chronicle,  886,  ''He  (Marinus)  sende  him  (Alfred)  micla  gifa 
and  ];'8ere  rode  dsel  )>e  Crist  on  ))rowode  "=  B.  883,  Marinus 
sende  lignum  Domini  ^Ifredi  cinge;"  E.  1070,  "ac  hi  (the 
outlaws  of  Hereward)  rohton  na  |>ing  gedon  into  |^e  mynstre 
clumben  upp  to  |;e  halge  rode  namen  ]>a  |^e  kynehelm  of  ure 
Drihtnes  heafod." 

Gang-days. 

The  Gang-days  Rubrics  (see  Tables)  present  some  difficul- 
ties. Neither  Marshall  (Notes,  525)  nor  Bouterwek  (Note 
to  Ccelendcioide,  71-75)  makes  clear  the  connection  existing 
between  the  Gang-days  and  the  Major  and  Minor  Litanies; 
but  Piper's  Table  of  Calendars  is  helpful.  My  purpose  is 
threefold  : — I.  To  trace  briefly  the  early  history  of  the  Major 
and  Minor  Litanies.  II.  To  show  that  the  Major  Litany, 
contrary  to  the  Roman  custom,  was  placed  on  the  Grang-days 
by  the  Anglo-Saxons  of  the  10th  Century.  III.  To  prove, 
contra  Bouterwek,  that  the  Gang-days  always  fell  in  the  week 
of  the  Ascension. 

I. 

Durand,  Rationale,  Yi,  102,  8,  describes,  upon  the  authority 
of  Paul  the  Deacon  [De  Gestis  Langobardorum,  ill,  24,  M.  P. 
L.,  95),  the  institution  of  the  Major  Litany :  "  The  Major  is 
in  the  feast  of  St.  Mark  (April  25th),  and  was  created  by  the 


120  FREDERICK  TUPPER,   JR. 

blessed  Gregory  after  a  plague,  the  groin  swelling."  Durand 
then  explains  the  three  names  of  the  Litany,  the  Gregorian, 
Cruces  Nigrae  and  Septiform  [Concordia,  847,  includes  in  its 
service  the  Letanie  Septene).  Compare  Notes  to  Gregory's 
Liber  Sacramentorum,  393,  M.  P.  L.,  78,  385  ;  "  In  Ordinem 
Romanum  Commentarius,"  xcvii.  Id.,  908;  cxv,  Id.,  916; 
Glossaries  of  Spelman  and  Du  Cange,  s.  v.  "The  Minor 
Litany,"  says  Durand,  Rationale,  vi,  102,  4,  "which  is  called 
also  Hogations  and  Processions,  was  made  for  the  three  days 
before  Ascension  by  Mamertus,  Bishop  of  Vienna,  who,  on 
account  of  the  plague  of  wolves  and  wild  animals  and  the 
severe  earthquakes,  declared  a  three  days  fast  and  instituted 
Litanies.  It  is  called  Minor  because  it  was  established  by  a 
minor  person,  a  simple  bishop,  in  a  minor  place,  Vienna. 
The  other  is  called  Major  because  it  was  established  at  a 
greater  place,  Rome,  by  a  greater  man,  Gregory,  and  for  a 
great  and  severe  sickness."  Compare  the  copious  references, 
given  by  Du  Cange  s.  v.  "  Rogationes,"  and  by  Spelman  s.  v. 
"  Perambulatio." 

That  the  Major  and  Minor  Litanies  early  came  into  con- 
flict in  England  is  shown  by  the  16th  Canon  of  the  Council 
of  Clovesho  (747),  Spelman,  Concilia,  249.  This  is  given  by 
Bouterwek  in  his  Ccelendcwide  Note,  and  is  discussed  by  Piper, 
Kalendarien,  p.  42 ;  but  I  insert  a  part  of  it,  as  necessary  to 
my  subsequent  discussion:  "Ut  Letaniae,  i.  e.  Rogationes  a 
clero  omnique  populo  his  diebus  cum  magna  reverentia  agant- 
ur,  i.  e.  die  septimo  Kalendarum  Maiarum  (April  25th)  juxta 
ritum  Romanae  ecclesiae,  quae  et  Letania  Major  apud  eam 
vocatur.  Et  item  quoque  secundum  morem  priorum  nostro- 
rum  tres  dies  ante  Ascensionem  Domini  in  caelos  .... 
venerentur."  Du  Gauge's  references  s.  v.  "Letania  Romania" 
and  "  Letania  Gallicana  "  show  how  correct  the  Canon  was  in 
its  distinction  between  the  uses  of  the  two  churches. 

II. 

The  question  now  arises.  Was  the  Letania  Romana  or 
the  Letania  Gallicana  of  Mamertus  the  major  prayer-service 


ANGLO-SAXON   DiEG-M^L.  121 

among  the  Anglo-Saxons?  In  Bede's  Homilies  and  in  his 
Poetical  Calendar  (Piper,  72,  76)  the  Major  Litany  is  placed, 
in  strict  accordance  with  Roman  custom,  upon  St.  Mark's 
Day  (April  25) — and  these  were  written  many  years  before 
Clovesho.  Yet  the  Gallic  custom  ("secundum  morem  priorum 
nostrorum  ")  of  observing  the  Major  Litany  in  Gang-week 
was  certainly  dominant  in  the  time  of  ^Ifric.  Feria  Secunda 
Litania  Majore  (Rubric,  Homilies,  ii,  xxi,  p.  314),  In  Litania 
Majore  Feria  Tertia  (Rubric,  ii,  xxii,  p.  332),  In  Letania 
Majore  Feria  Quarta  (Rubr.,  ii,  xxv,  p.  360)  indicate  the 
three  days  before  Ascension.  ^Ifric  tells  us  in  the  last  men- 
tioned Homily,  that  "  to-day  (Wednesday,  Greater  Litany)  is 
the  vigil  of  the  great  festival,  which  will  be  to-morrow  (cf  R. 
John,  XVII,  1,  Wodnesdseg,  Gang-wucan  to  )>am  Vigil ian), 
because  on  that  day  Jesus,  after  his  resurrection,  ascended  to 
his  Heavenly  Father."  In  Homilies,  i,  xviii,  p.  244,  he  attri- 
butes to  Mamertus  the  establishment  of  the  Greater  Litany, 
and  again,  when,  in  his  Homily  on  St.  Gregory  (Thorpe,  ii, 
IX ;  Elstob's  English-Saxon  Homily,  26-27 ;  Bright,  Anglo- 
Saxon  Reader,  90),  he  describes  (p.  126)  the  establishment  of 
the  sevenfold  Litany,  he  links  it  with  no  service  in  his  own 
church.  Hampson  remarked  {M.  A.  Kalendarium,  i,  227)  this 
peculiar  usage. 

Wauley  cites  in  his  Catalogue  (see  Index)  many  Major 
Litany  Homilies  on  the  Gang-days.  An  extract  from  one  of 
these  shows  the  close  allegiance  to  Gallic  usage  (S.  5,  xxxix, 
422,  "Sermo  in  Letania  Majore,"  Wanley,  p.  119):  "M.  j^.  1. 
cw?e^  se  halga  lareow  hwset  we  gemunan  majou  j^set  we  oft 
gehyrdon  secgan  j^set  wise  men  Surh  haliges  Gastes  gyfe 
gesetton  us  ]>as  halgan  Gang-dagas,  ]>vy  to  fasstenne  and  on  to 
gangenne  ure  sawle  to  j^earfe."  Another  piece  of  evidence 
to  the  close  connection  between  Litania  Major  and  Gang-days 
is  that  MS.  S.  14,  xlv,  219,  Wanley,  135,  gives  "Alius  sermo 
Feria  iii  in  Rogationibus  "  as  the  Rubric  of  a  sermon,  which 
is  elsewhere  (S.  5,  xxxviii,  412,  Wanley,  119)  assigned  to 
"Major  Letania,  Feria  iii."    Blickling  Homily,  ix  (p.  104), 


122  FREDERICK   TUPPER,  JR. 

which  has  the  Rubric,  "Crist  se  Goldbloma,"  is  found  with 
Rubric,  "  In  Letania  Majore,  Feria  Tertia  "  in  MS.  CCC.  S. 
9,  h.  33  (Morris,  Introduction  to  BlicMlng  Homilies,  p.  xii). 
The  Gang-day  Homilies  of  the  Vercelli  MS.  (Wiilker,  Grun- 
driss,  p.  489)  show  the  same  usage ;  but  no  chie  to  date  is 
given  by  ^Ifric's  Lives  of  the  Saints,  Rubric  to  xvii,  Serrao 
in  Laetania  Majore.  Byrhtfer^,  ^Ifric's  contemporary,  has 
doubtless  the  Major  Litany  in  mind  when  he  says  (172,  Anglia, 
VIII,  329,  21) :  "  On  morgen  by^  se  forman  gang-dseg.  |^a  dagas 
synt  gehaten  Letaniarum  dies  on  grecisc  and  on  lyden  rogacio- 
num  and  on  englisc  ben-dagas." 

The  Roman  observance  was  by  no  means  uncommon ;  with 
the  exception  of  the  10th  Century,  it  was  the  prevailing  usage 
in  the  Saxon  Church.    We  are  told  in  Ccelendcmde,  1.  70  : 

"  ^set  embe  nihtgontyne        niht[gerimes] 
■Sses  "Se  Easter-mona^         to  us  cyme^ 
ISset  man  reliquias        rseran  onginne'S 
halig[ra]  gehyrste        )>set  is  healic  dseg 
ben-tiid  bremu." 

The  dates  in  these  lines  have  proved  a  crux  to  scholars  (see 
Grein,  Germania,  x,  422;  Pmd  u.  Braune  Beitraege,  x,  517; 
Holthausen,  Mittheilungen  [Anglia,  December,  1892),  iii,  viii, 
239).  Bouterwek  makes  a  happy  reference  to  Durham  Ritual, 
p.  36,  "  Hi  sunt  capitulae  in  Letania  Majore  ]?8et  is  on  iif  dagas," 
but  his  inference  that  the  "five  days"  (April  20-25)  were 
Gang-days  is  not  warranted  {infra). 

The  Martyr  Book,  which,  as  Cockayne  claims  {Shrine,  p.  44) 
and  Wiilker  is  inclined  to  think  {Grundriss,  p.  451),  is  of  the 
age  of  Alfred,  shows  the  Roman  custom  {Shrine,  74) :  "  On 
]7one  fif  and  twentej^an  dseg  "Sees  monies  (April  25th)  bi'5 
seo  tid  on  Rome  and  on  eallum  jodes  ciricum,  seo  is  nenined 
Laetania  Majora,  ]>set  is  |;onne  micelra  beua  dseg,"  etc.  The 
Minor  Litany  also  is  recognized,  Shrine,  79  (May  3rd)  :  "  hwi- 
lum  ser  hwilum  sefter  beo^  |>a  ];ry  dagas  on  ]>sem  godes  ciricum, 
and  cristes  folc  rasersia^  Letanias."  These  quotations  from 
the  Sh7'ine  were  translated  by  Hampson  (M.  A.  Kalendarium, 
I,  227)  directly  from  MS.  Julius  A.,  x,  fol.  86b. 


ANGLO-SAXON   DiEG-MiEL.  123 

In  the  Calendar  in  MS.  Cott.,  Titus  D.,  xxvii  (Piper, 
76;  Hampson,  i,  438),  composed  certainly  after  1012  A.  D., 
as  it  contains  under  April  19th  the  name  of  St.  Alphegius, 
who  died  in  that  year,  Letania  Major  is  placed  on  April  25th. 
This  is  the  case  in  later  Chronicle  entries :  A".  1066  (Th.,  336), 
on  ))one  sefen  Letania  Majore  |^e  is  vni  Kalendas  Mai ;  E. 
J.109,  and  waes  se  forma  Easter  dseg  on  Letania  Major  (a  fixed 
date).  Compare  Hampson,  Glossary  s.  v.  Litania ;  Piper, 
Kalendanen,  p.  90;  HazMtt,  Pojndar  Antiquities,  i,  109. 

III. 

I  have  already  noted  the  error  of  Bouterwek's  belief  (Celend- 
cwide,  p.  24)  that  the  Gang-week  immediately  preceded  St. 
Mark's  day.  Byrhtfer^'s  words  (147,  Anglia,  viii,  324,  35) 
apply  perfectly  to  the  days  before  the  Ascension.  "Se  mona 
in  gangdagum  ne  maeg  beon  jungra  jjonue  an  and  twentig  ne 
yldra  ];onne  nigon  and  twentig  .  .  .  Gangdagasne  magon  nsefre 
beon  ser  v  Kl.  Mai  ne  sefter  pridie  ix  Kal.  Juuii."  The 
Martyr  Book,  Shrine,  79,  sub  May  3rd,  keeps  the  Gang-days 
perfectly  distinct  from  its  Litania  Major  of  April  25 ;  and 
"  ]>a  fif  dagas  "  of  the  Durham  Ritual  [sujyra)  has  nothing  to 
do  with  the  Gang-days.  "  To  Gangdagon  ]'?ege  ^  twegen  dagas  " 
(R.  Luke,  XI,  5)  refer  to  Monday  and  Tuesday  of  Ascension 
week.  Gang-days  are  mentioned  in  the  Anglo-Saxon  Chronicle : 
A°.  913,  921,  922, 1016, 1063,  «a  gangdagas  (cited  by  Bouter- 
wek);  A.  913,  922,  betweox  gangdagum  and  raiddan  sumera  ; 
1016,  to  })am  gangdagum  after  middan  sumera  (a  mistake, 
Thorpe,  p.  280).  Compare  Indexes  in  Thorpe,  A.  L.  and  in 
Schmid,  Gesetze,  and  Annotated  Prayer  Book,  296-298. 

AsceTision. 

In  connection  with  this  day  the  Kubrics,  "  On  Wednesday 
in  Gang-week  at  the  Vigils"  (R.  John,  xvii,  1)  and  "Thurs- 
day in  Gang-week  "  (R.  Mark,  xvi,  4)  must  be  mentioned. 

^ "  \>xge  "  is  a  rare  but  legitimate  form  (cf.  John  xn,  14,  where  the  Hatton 
MS.  reads  "J>a").    See  Kluge,  PauUs  Grundriss  i,  902,  ?  122. 


124  FREDERICK   TUPPER,   JR. 

The  Durham  Ritual,  p.  127,  mentions  the  Service,  "  De  Ascen- 
sione ; "  the  Martyr  Booh,  Shrine,  80,  places  under  May  5th. 
"se  dseg  j^e  ure  Dryhten  to  heofonum  astag;"  and  -^Ifric 
writes  a  Homily  for  the  day  (i,  xxi,  p.  294).  Ascension  Day 
was  sometimes  known  as  Holy  Thursday :  -Alfred,  v,  5, 
Schmid,  Gesetze,  74,  "se  |^e  stale's  on  Sunnan-niht  o^^e  on 
Gehhol  o^^e  on  Eastron  o^^e  on  ];one  Halgan  punresdaeg  .  .  , 
twybote  swa  on  Lencten  fsesten."  In  Blickling  Homilies,  xi, 
155,  the  Rubric,  "On  ]>a  Halgan  punresdseg"  is  written  in  a 
later  hand. 

Pentecost. 

Byrhtfer^  gives  definite  rules  for  finding  Pentecost :  147 
Anglia,  viii,  324,  36,  "  Se  mona  on  peutecosten  ne  meeg  beon 
jungra  }>on  fif  nihta  ne  yldra  ]>on  endlufon.  pentecosten  ne 
msBg  beon  ser  vi  Id.  Mai  ne  sefter  Idus  Junii."  Cf.  Id.,  84, 
Anglia,  vm,  311,  15;  172-173,  Id.,  329,  26.  MS.  Cott., 
Titus  D.,  XXVII  (Hampson,  i,  439  ;  Piper,  p.  76),  assigns  the 
"Prima  Pentecostes"  to  May  15th  and  "  Ultima  Pentecostes" 
to  June  13th — an  error,  of  course,  as  Pentecost  can  fall  upon 
May  10th.  The  Martyr  Booh  {Shrine,  85,  3  ;  Wanley,  Cata- 
logue, 107)  places  "se  micla  dseg  'Se  is  nemned  Pentecosten" 
under  May  15th. 

JEAh'ic,  Homilies,  i,  310,  draws  from  Beda's  Pentecost 
Homily  {Anglia,  xvi,  20)  an  explanation  of  the  significance 
of  the  day  in  the  Old  and  New  Dispensations.  Compare 
Blichling  Homilies,  133,  11. 

The  day  is  often  mentioned  in  the  Chronicle:  A.  B.  C.  E. 
626,  on  |?one  halgan  sefen  Pentecostes;  A.  972,  on  Pente 
costenes  msesse-deeg ;  D.  1067,  on  Hwitau  Sunnan-dseg  ;^    E. 

'  In  an  excellent  article  on  "  Lok  Sounday,"  Harvard  Studies  and  Notes  in 
Philology  and  Literature,  1892,  pp.  88-108,  Professor  John  M.  Manly  has 
discussed  exhaustively  the  Saxon  Whitsunday.  Id.,  Note  4,  page  107,  may 
be  supplemented  by  a  reference  to  the  Mark  Capitula  in  the  "  Lindisfarne 
MS.,"  Skeat,  Oospel  ace.  to  St.  Mark,  5,  "Post  Pentecosten  in  jejunium  feria, 
III  .  .  .  feria  vi  de  albas  Paschae  "  =  sefter  fifteig  dseg  fsestern  wodnes-daege 
.  .  .  frige-dseg  of  ^sem  hwitum  eostres."  See  Baron,  Guardian,  Aug.  17th, 
1859 ;  Earle,  Anglo-Saxon  Chronicle,  Note  to  page  347. 


ANGLO-SAXON   D^G-MiEL.  125 

1086,  to  |;am  Pentecosten ;  E.  1087,  on  Pentecosten ;  1099, 
1100,  1102,  on  Pentecosten  rasessan  wucan  ;  1104,  ^ises  geares 
waes  se  forma  Penteeostes  daeg  on  Nonas  Jiin.  1107,  1108, 
1109,  1110,  nil,  1113,  1121,  1123,  ofer  Pentecoste  wuce. 
For  service  at  Pentecost,  compare  Concordia,  viii,  Durham 
Ritual,  127  ;  for  Pentecost  laws,  Edgar,  ii,  3,  Schmid,  186; 
^thelred,  v,  11,  Schmid,  222 ;  vi,  17,  Schmid,  230;  vrii,  9, 
Schm.,  244 ;  Canute,  i,  8,  Schm.,  258  ;  i,  16,  §  1,  Schm.,  264, 

Ember  Days. 

Baron  (Johnson's  Laivs  and  Canons,  173-180)  has  made  a 
careful  study  of  these  periods  of  fasting  in  the  Anglo-Saxon 
Church.  The  etymology  of  "Ember"  has  long  since  been 
made  clear  (compare  Century  and  New  English  Dictionaries); 
but  Liugard,  Anglo-Saxon  Church,  1845,  i,  427,  believed  that 
"  ymbren  "  denoted  some  part  of  the  service  of  the  day,  proba- 
bly the  circuit  or  public  procession  made  at  that  time.  Ymbren, 
however,  often  occurs  in  the  sense  of  "  year's  course  "  (^Ifric, 
Homilies,  i,  104,  18,  eft  ymbe  geara  ymbrynum ;  ii,  84,  24 ; 
98,  20;  182,  26,  etc.;  compare  Marshall,  p.  528);  and  we  are 
told  of  theQuatuorTempora  by  Leo(442  A.D.),cite<:l  by  Baron, 
Id.,  176  :  "  ita  per  totius  anni  circulum  distributa  sunt." 

The  position  of  the  Ember  Days  changed  within  Anglo- 
Saxon  times.  According  to  the  "  Penitentiale  "  of  Ecgbert, 
Add.  21,  Thorpe,^.  L.,  391,  "]>&  riht  ymbren  dagas  "  fell 
"on  Kl.  Martii  on  ]?Eere  forman  wucan  and  Kal.  Julii  on 
]>sere  afteran  wucan  and  on  Kal.  Septembri  on  j^aere  ]n'iddan 
wucan  and  on  Kal.  Decembri  on  ]>a  nehstan  wucan  jer  Cristes 
msessan,"  This  was  the  Gregorian  arrangement,  i/6er  Sacra- 
mentorum,  106,  400,  M.  P.  L.,  78,  118,  391  (cf.  .^thelred,  VI, 
23,  and  ymbren  and  fsesten  swa  swa  Scs.  Gregorius  Angelcynne 
sylf  hit  gedihte).  This  arrangement  was  adhered  to  by  Calen- 
dar Cott.  Vitellius  E,  xviii  of  the  11th  Century  (Hampson, 
M.  A.  Kal.,  I,  422  sq..  Glossary,  s.  v.  Ember  Days).  In  the 
"Dialogus"  of  Ecgbert  (Baron,  Id.,  180)  and  in  our  Rubrics, 


126  FEEDERICK   TUPPER,    JR. 

the  Ember  Weeks  were  the  First  Week  in  Lent,  Pentecost 
Week,  the  Week  before  Harvest  Equinox,  and  the  Week  before 
Midwinter.  They  were  established  at  their  present  position 
by  the  Council  of  Plaeentia  (1095  A.  D.)  (N.  E.  Diet.  s.  v. ; 
Ann.  Prayer  Book,  236,  248,  270,  673).  The  Ember  Days 
were  always  on  Wednesdays,  Fridays  and  Saturdays ;  compare 
Byrhtfei^,  ^^,Anglia,  viii,  311,  38;  90,  Jd,  312,  13.  The 
Concordia,  584,  1036,  gives  the  service  at  these  times ;  and 
the  Laws  direct,  on  the  Ember  Days,  fasting  (Canute,  i,  16, 
Schmid,  262),  forbid  oaths  and  ordeals  (^thelred,  v,  18, 
Schm.,  224;  vi,  25,  Schm.,  230;  Canute,  i,  17,  Schm.,  264), 
and  make  the  four  Wednesdays  prominent  among  the  days 
of  rejoicing  for  "theow-raen"  and  freemen  (-Alfred,  43, 
Schm.,  96). 

Midsummer. 

"  Dsenne  wuldres  ^egn 
ymb  "Sreotjne         )^eodnes  dyrling 
Johannes  in  geardagan         wearS  acenned 
tyn  nihtum  eac         we  "Sa  tide  healda"S 
on  midne  sumor."  [Ccelendcivide,  1.  115). 

Bouterwek's  long  note  to  this  passage  renders  mine  short. 
Hickes,  Ant.  Lit.  Sept.,  i,  219,  cites  from  the  Martyr  Book 
this  passage  {Shrine,  95,  4) :  "  On  ]?one  feower  and  twentej 
)7an  dseg  j^ses  monj^es  bi^  See.  Johannes  acennes  j^ses  fulweres, 
se  waes  acenned  sex  mon^um  ser  Crist  and  Gabriel  se  heah 
engel  bodade  acennesse  and  ssegde  his  feeder  his  noman  ser 
}>on  he  acenned  wsere."  St.  Augustine's  pretty  symbolism  in 
..S^lfric's  Homily  upon  this  day  (i,  xxv,  p.  356)  has  already 
been  noted. 

Midsummer  is  mentioned  frequently  in  the  Chronicle:  A. 
898,  »r  middum  sumera;  B.  C.  916,  A.  920,  922,  foran  to 
middan  sumera;  B.  918,  xii  nihtum  ser  middan  sumera  (C. 
inserts  pridie  Id  Junii) ;  A.  922,  xii  nihtum  ser  middan 
sumera;  C.  D.  E.  1006,  ofer  j^one  midne  sumor;  C.  D.  E. 
1016,  aefter  middan  sumera;  C.  D.  1040,  foran  to  middan 


ANGLO-SAXON   D-ffiG-MJEL.  127 

eumera  (E.  1039,  vii  uihtura  ser  middan  suniera) ;  C.  1056, 
VIII  uihton  (D.  ehtan  nihte)  ser  middan  sumera;  E.  1131, 
and  ])ser  wunode  call  to  mid  sumer  daei  and  l^es  oScr  daies 
after,  S.  Johaunis  messedai;  D.  1068;  E.  1097,  1101,  1114. 
Fordiscussionsof  Midsummer,  compare  Belethus,  Chap.  137, 
p.  365;  Grimm,  Teutonic  Mythology,  617-624,  757;  Hazlitt, 
Popular  Antiquities,  i,  169-187  ;  Gummere,  Germanic  Origins, 
p.  402 ;  Annotated  Prayer  Book,  St.  John  Baptist's  Day. 

St.  Michael's  Mass  Day. 

For  a  list  of  MSS.  containing  homilies  for  this  day,  compare 
Morris,  Blichling  Homilies,  Introduction,  xv.  Just  as  Rome- 
penny  was  exacted  at  Peter's  Mass  (Andrews's  Old  Dnglish 
llano?'),  so  "  pecunia  eleemosinae  "  was  exacted  in  this  time 
(^thelred,  VII,  7,  Schm.,  241 ;  Anhang,  in,  §  4,  Schm.,  374).^ 
A  three  days  fast  was  also  enjoined  (^thelred,  vii,  7,  Schm., 
240). 

All  Saints'  Mass. 

"And  ])y  ylcan  dsege         ealra  we  healda^ 
Sancta  symbel         ^ara  ^e  si^  o'SSe  ser 
Worhtan  in  worulde         willan  drihtnes." 

{Ccdendcivide,  1.  199) 
Compare  Bede,  Latin  Poetical  Calendar  (Piper) ;  Martyr  Book 
{Shf-ine,  144 ;  Wanley,  Catalogue,  p.  108),  ealra  halgena  tid ; 
-3Eifric,  Homilies,  i,  359 ;  Leechdoms,  in,  155,  All  Hallows  an 
unfavorable  time  for  blood-letting ;  Laivs,  Schmid,  Index. 

Advent. 

The  "  Before  Midwinter  "  Rubrics  will  fall,  of  course,  under 
this  head.  A  rule  for  determining  the  beginning  of  Advent  is 
given  in  MS.  Cott.,  Cal.  A.,  xv,  fol.  126a,  Leechdoms,  in,  226 : 

^  The  enumeration  of  Church  Dues,  MS.  Tiberius  A.  iii,  fol.  89a.,  has  been 
printed  by  Cockayne,  Shrine,  p.  208. 


128  FREDERICK   TUPPER,    JR. 

"-^Ice  jeare  |;onne  ]>u  scyle  witan  hwylce  dsege  man  scyle 
weor^ian,  and  healdan  );oue  halgau  sunnan  dseg,  adveutum 
doraini,  warna  ]>e  ]?anne  ]>set  |?u  hit  naht  aer  v,  Kal.  Decemb' 
(Nov.  27)  ne  naht  aefter  iii,  Nonas  ]nses  sylfes  monies  (Dec.  3)  ne 
healde ;  ac  on  ]>ison  seofau  dagum  )m  scealt  healdan  butan  selcere 
tweonunge  |?one  dsdg  and  |7one  tokyme  mid  ealre  arwur'Snesse." 
^Ifric  says  of  the  season  {Homilies,  J,  600) :  "  ];eos  tid 
o^  midne  winter  is  gecweden,  adventus  domini,  J'tet  is 
DRIHTNES  TO-CYME.  His  to-cyme  is  his  menniscnys.  .  .  . 
Nu  stent  se  gewuna  on  Godes  gelaSunge,  ]yset  ealle  Godes 
^eowan  on  cyrclicum  Senungum,  jegSer  ge  on  halgura  raedin- 
gnm  ge  on  gedremum  lofsangum,  Ssere  witegena  gyddnnga 
singallice  on  |;yssere  tide  recca'S."  At  this  time  the  Laws 
forbid  ordeals  and  oaths  f^thelred,  v,  18,  Schmid,  224; 
Wulfstau,  XXIII  (47),  117,  15),  and  "wifuuga"  (xEthelred, 
VI,  25,  Schm.,  230;  Canute,  i,  17,  Sehm.,  264).  Compare 
Dwham  Ritual,  127,  "  De  Adventu  Domini;"  Concordia, 
487,  on  to-cyme  Drihtnes  =  In  Adventu  Domini ;  Capitula 
in  Lindisfarue  MS.;  Ami.  Prayer  Book,  116,  245-249,  592. 

On  Scetern-dceg  to  yEiv-f(estene  cer  Middan-iointra, 
R.  Luke,  III,  1. 

Marshall's  translation  (p.  532),  "  Sabbato  Quatuor  Tem- 
porum  Adventus  "  is  not  strictly  correct  and  his  note  shows 
how  much  the  Rubric  perplexed  him  :  "^w  Saxonibus  nos- 
tris  significabat  jejunium-nuptias.  .  .  .  An  vero  haec  feria 
esurialis  dicta  fuerit  JEw-faesten  quod  fortasse  seculis  illis 
remotioribus  aeque  ac  quibusdam  citerioribus  prohibitum 
fuisset  majoribus  nostris  celebrare  nuptias  sub  banc  Jcjunii 
solemnitatem,  definiant  alii  quibus  copia  librorum  otiumque 
eos  versandi  suppetunt."  Blessed  with  the  "  greater  supply 
of  books,"  Bosworth  explains  "  jew-foesten "  as  "  a  fixed  or 
legal  fast"  (Gospels,  p.  578;  Bosworth-ToUer,  s.  v.). 

Are  .^w-faBsten  and  -^i-fsesten  identical  ?  JE  means  both 
"law"  and  "marriage"  (Bosworth-Toller,  s.  v.);  and  -^w 


ANGLO-SAXON    DJEG-M^L.  129 

appears  with  the  meaning  "law,"  Ine,  Profemium,  1  (Thorpe, 
A.  L.,  45).  .  In  the  place  cited  other  MSS.  read  aewe  and  ae 
(cf.  O.  Frs.,  a,  ^,  §we;  O.  H.  G.,  6wa,  eha,  &i).  Schmid, 
Glossar,  s.  v.  ^\ve  regards  ^w  as  a  plural  form  of -^.  In 
any  case,  it  is  clear  that  we  may  regard  ^w-fsesten  as  a  variant 
of  ^-fsesten  and  not  as  a  "  jejunium-nuptiae." 

The  ^^fe-stene  are  thus  described  by  Ecgbert,  "  Confes- 
sionale,"  37,  Thorpe,  A.  L.,  358  :  "  Dreo  ce-fcestenu  (legitima 
jejunia)  syndon  on  geare;  an  ofer  eall  folc,  swa  ]?8et  xi,  nihta 
foran  to  Eastron,  ponne  we  ]>one  teo^an  sceat  jjses  geares  lysa^ ; 
and  ^cet  xl  nihta  cer  -^eolum,  ]fonne  gelndde^  hine  eall  j^set 
werod  fore,  and  orationes  rseda^,  and  j^set  XL  nihta  ofer  Pente- 
costen."  Another  description  will  l:>e  found,  "  Capitula  "  of 
Theodore,  Thorpe,  A.  L.,  309.  These  fasts  are  elsewhere 
referred  to  :  "  Penitentiale  "  of  Ecgbert,  Add.  21,  Thorpe,  A. 
L.,  391,  faeste  xl  daga,  butan  |>am  ae-fsestenura  (exceptis 
l^itimis  jejuniis)  and  lengten  fsesten ;  "  Coufessionale "  of 
Ecgbert,  xxix,  Thorpe,  A.  L.,  355,  gif  wif  dry-craeft  and 
galdor  and  unlibban  wyrce,  faeste  xii  mona^  oiS^e  ni  ae-fses- 
tenu  o^Se  xl  nihta;  Id.,  xxx.  The  word  ^E-faesten  is  used 
with  a  broader  meaning,  "Penitentiale"  of  Ecgbert,  Add.,  i, 
Thorpe,  A.  L.,  390,  and  aa  hwile  ]>e  he  lifige,  faeste  WcKlnes- 
dagum  and  Frige-dagum  and  }>a  j^reo  o^re  ae-faestenu  forga 
flfesc.  In  the  Notes  to  Gregory's  Liber  Sacrameniorura,  M. 
P.  i.,  78,  §  445,  p.  433,  the  three  Quadragesimas  or  "legitima 
jejunia"  are  discusse<l  at  length,  and  their  observance  among 
the  Gauls  of  the  Sixth  Century  proved.  Bede  mentions  them, 
Ecd.  Hid.,  in,  xix,  244,  22 ;  iv,  xxxi,  376,  9. 

If  ^w-faestene  is  the  Winter  Quadragesima,  to  what  Satur- 
day in  the  fast  does  our  Rubric  apply  ?  Without  doubt,  to  the 
Saturday  immediately  before  Midwinter.  (1).  In  Calendar, 
Cott.  Vitellius,  E.  xviii,  printed  by  Hampson,  M.  A.  Kal.,  i, 
433,  "Mense  December  in  proximo  Sabbato  ante  vigilia  Natale 
Domini  celebratio."  (2).  Of  all  the  Ember  Days  in  the  year, 
this  alone  has  received  no  gospel.  (3).  The  gospel  for  the 
Saturday  of  ^Ew-faestene  before  Midwinter  corresj^nds  to  the 
9 


130  FREDERICK   TUPPER,   JR. 

text  of  Gregory's  Homily  "  In  Sabbato  Quat.  Temp,  ante  Nat. 
Christi "  (Tables). 

To  Oyric-halgungum.     R.  John,  x,  22. 

Marshall,  p.  533  and  Piper,  Kalendarien,  107,  show  that 
each  cloister  had  its  Wake  day.  Church-hallowiugs  are  men- . 
tioned  frequently  in  Auglo-Saxon  writings  :  ^thelwold,  "  De 
Consuetudine  Monachorum,"  Engl.  Stud.,  ix,  296,  singan  hi 
be  \>8ere  cyric-halgung ;  Concordia,  546,  620  ;  -^Ifric,  Homi- 
lies, II,  574;  Martyr  Booh  {Shrine,  136,  4  ;  Wanley,  Catalogue, 
109),  on  l^one  xxviiii  dseg  l^ses  monies  (September)  biiS  See. 
Michael  Cirican  gehalgung ;  Anglo-Saxon  Chronicle,  1065 
(Thorpe,  332),  and  Edward  Kinge  com  to  Westmynstre  to 
);am  middanwintre  and  seo  Cyrc-halgung  was  on  Cilda-raaesse- 
d«eg  and  he  forSferde  on  Twelftan  JEfeu ;  Wright- Wiilker, 
Vocabularies,  484,  13,  Scenophegia,  tabernaculorum  dedicatio; 
484,  16,  Encenie,  nove  dedicationis  (compare  Belethus,  c.  134, 
p.  364,  Scenophegia,  ante  fixionem  tabernaculorum  in  Septem- 
bri ;  Encenia,  dedicatio  in  Decembri). 

Bede,  Eccl.  Hist.,  in,  xvii,  232,  3,  tells  us  of  Cedd  :  "  He 
said  it  was  the  habit  of  those  from  whom  he  learnt  the  rule  of 
monastic  discipline,  to  hallow  first  to  the  Lord,  by  prayer  and 
fasting,  the  new  sites  which  they  received  for  the  erection  of 
monastery  or  church."  Wulfstan,  Homilies,  liv,  277, 10,  thus 
addresses  his  flock  :  "  Leo  fan  men  ic  wille  eow  nu  cy^an  ymbe 
cyric  msersunge  )>aet  ge  ]ye  geornor  understandan  magan  hu  man 
cirican  weorj^ian  scyle  |)e  gode  sylfum  to  lofe  and  to  wur^mynte 
gehalgod  bi^."  Such  advice  was  necessary,  to  judge  from  ^1- 
fric,  Lives  of  the  Saints,  xxi,  313  : 

"  Sume  men  eac  drinca^  aet  deadra  manna  lice 
Ofer  ealle  t'a  niht  swi^e  unrihtlice 
And  gremia'S  god  mid  heora  gegaf-spraece 
k>nne  nan  gebeorscipe,  ne  gebyra^  set  lice 
Ac  halige  gebedu  bser  gebyria15  swi'Sor." 


ANGLO-SAXON    D^G-M^L,  131 

This  must  have  been  equally  true  of  Church-wakes  to  make 
necessary  Canons  of  Edgar,  28,  Thorpe,  A.  L.,  397,  "  and  we 
laera^  ]>set  man  set  ciric-wseccan  swi^e  gedreoh  si,  and  georne 
gebidde  and  aenig  gedrince  and  senig  unnit  |;ar  ne  dreoge." 

Useful  references  are :  Spelman,  Glossary,  s.  v.  Wak,  "  Haec 
eadem  sunt  quae  apud  Ethnicos  Paganalia  dicuntur ; "  Harap- 
son,  M.  A.  Kal.f  i,  351  sq. ;  Glossary,  s.  v.  Wake;  Bouterwek, 
Goelendcwide  s.  "  Michaheles ; "  Hazlitt,  Popular  Antiqtiities,  ii, 
1.  A  stanza  from  a  song  of  the  German  Steiermarker  {Chronik 
der  Zeit  (1892),  Heft,  xvii)  will  show  how  such  an  anniver- 
sary is  celebrated  in  our  own  day  : 

"  Und  kimmt  halt  der  Kirta 
Da  geh'n  wir  zum  Tanz 
Da  wixt  sie  sich  z'samma. 
Recht  nett  auf 'n  Glanz." 

Note. — With  the  exception  of  a  few  recent  references,  my  work  has  been 
in  its  present  form  since  May,  1893 ;  but  publication  has  been  delayed  by 
unavoidable  circumstances. 

Frederick  Tupper,  Jr. 


LIFE. 

I  was  born  at  Charleston,  S.  C,  and  received  my  early  training 
at  the  High  School  and  the  College  of  that  city.  At  the  com- 
pletion of  my  undergraduate  work,  in  1890, 1  entered  the  Johns 
Hopkins  University.  English  was  selected  as  my  major  subject ; 
and,  during  the  second  year  of  my  residence,  a  University 
Scholarship  and  a  Fellowship  in  my  chosen  department  were 
awarded  me.  My  studies,  main  and  subsidiary,  have  been  under 
Professors  Bright  and  Browne, — Adams  and  Emmott, — Gilder- 
sleeve,  Wood,  and  Elliott.  To  all  these  gentlemen,  I  give  sincere 
thanks  for  the  kindnesses  that  I  have  received  at  their  hands ; 
and  to  Dr.  Bright,  in  particular,  I  desire  to  express  my  warmest 
appreciation  of  the  interest  that  he  has  taken  in  my  career  and 
of  the  impetus  that  he  has  given  to  my  work. 


Frederick  Tupper,  Jr. 


Johns  Hopkins  University, 
May  1,  1893. 


14  DAY  USE 

m>     RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

RENEWALS  ONLY — ^TEL.  NO.  642-3405 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  die  date  to  which  renewed. 

Renewed  books  are  subject  to  immediate  recall. 


APR2  7  1970  3  9 


REC'D  LD  JUN 


11 70 -9  AM  21 


LD21A-60to-3,'70 
(N5382sl0)476-A-32 


General  Library 

University  of  California 

Berkeley 


s 


